Do ••• ENOU611 MATZAH? ENOU611 WINE? ENOUGH KNOWLEDGE?
THIE R'.EJNfNiER·T BJ)l'.flON· }/J-l~lfi~''' ···•·•····<~r.a~~YA\(6r,~pl&BrBCJ~·····
will provide you with a solid supply of knowledge about the Mitzvoth of ~ tJ1iYtl n~1y~ i1='~0 Tellingthestoryofthe Exodus ~ iiYtl n~1~ as the Eating matzah ...... •.. ··.·······••·• .....•. •·. f~~~t§I!\[~lji >/ . ds and your gyes!~P~jlpt!ryou with questlons:.Volutne One of the ~ yr.Jiiil nn:JiVi! easy-tO'read Encyclopedia of.the Taryag Mitzvoth. wi II Removing chametz broaden your knowledge about the sixteen Mitzvoth that relate to Pesach. Atreasury of information and inspiration. and many more Pesach-related Mitzvoth!
The Taryag Legacy Foundation wishes to thank Enrich your home, your family, & your Yorn Tov MORRIS & DEVORA SMITH LAWREftC!i, NY whose generosity and vision made the publication of this volume possible.
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I THE ewish BSEIWER IN THIS ISSUE TflEJEWISH OBSERVER 6 OF SEVEf\1S, SA8Br'\THS, CYCLES, AND SCYTHES (ISS\) 002!-6615 IS Pt'lll.ISl!f:tJ MO'\/ rl-1!.Y. FXC EP r Jt:1.y & .Al '(,1,is-1 ·\:"[)A l:OM!ll:'>il-:D ISSl.'E FOii ANTICIPATING THE ADVENT OF JA;'\;l'A!ff/Ff.rrn1 'ARY, !IY TIH .AGl'[);\ rtl hfliU:L O!' .i\'>1f-:RIC..\. 42 AllO·\D\V,u·. NEW YOllK. \iY !0004. PnimD1c,\1.s PO~T.\GE l'.·\ID 1~ :-.Jt:w Yo1u:, :'\Y. Stm~CH!l'l'I()'\; S2.5.00/Y[AH: 2 H.AfVi. S4B.oo: .1 n:AH~. SG;l.00. Ol'rsnn: OF"[ llL (.':'\ITFD ST.\ f'F~ (LS rl'"
POSTMASTER: St:"D -\DDflL~S CHAr>;Gt,_S TO: fHE FUTURE BY LJNDERSTAND!NG THE PAST, rtn: Jl':\\'ISH 01-1.St:nvt.11 42 BHO>\DWAY. NY. \ff !0004 Fiabhi Sh!orno Furst ba ;ed on lectures Tu. 212-797-9000. FAX 646-254-1600 PHl.Yri':D p; TllE L'SA Pa.bhi Cha1rn Pinchas R.•\HBI N!SSO,_ \\'OJ.Pl;>.;, f.di/u/
fd1toriol !kwrd 20 DAYEINU: A MEDiTATfOf\J ON THE WORLD R.-\llBl Jos~:PH EU-\S, Choirmun R.-\llBI ;\JH!.-\ BIH'D<"Y .IO.SLl'l-l FR!EDE-.SO.'i RABBI YISROU. MI-:!!~ KIJUNl·.11 RAB BJ NossoN SCHJ-:R'l-lA" Puot-..i\ARO ..... TWFHSl\l 24 UNDERSTANDING THE fJFTEEN STEPS TO
!-mmdcrs Fiabb1 Y'onasun Golds.on I)[{. !·:re.. _.,.[!.. HOIH-:'\;l!EIMt:I{ Z"L RABBJ .\1os111-: Sl!ERFH Z"l. 31 THE "HERO" St\NDVVICH, /'/!rs S !--!;-; -ov.1 r,:_· :\!m1m1cmc11/lloord :-./.-\HOU H111scH. [<;,.\A{; K1Rz.-.1-1i. R,\!Hll Stll.0\-10 L!-:s1-.. !),\VI]} 51 'i(;f-:H. N .\CIHIM SI FL'\;
Ml{S. Lt.AH ZA(;J-_!,!\.\l;\-f, 35 GROVi/TH OF TORAH IN Adicr/i1i11g -\!(moyc1
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BRl"l!SH lh:l'Hl:Sl•:'\;f"AllVJ \l.T BIBFtM·\' (;/'ll\'\CllOf \\orlio \1011111 f'/cmm11 111// BOOKS IN REVIEW /.0111/011 f/; _9.\f .. l.':\CfA.\•f) LIFE iS FRFNCtl RJ-:rru-:'>J-::'>i"IAl!\·'F 48 BY REBSETZiN ESTHER JUNGREiS, RAlllll Jl,\MH!:HGER 21 !loulr1ord /Vi.\ha11' 5;-000 .\let::, !/\,-\,\Cl
ISHc\l'U REl'l1ESE.""lA'I !VF IYTNI.. MfDlA l'!ACl-'Mt.'-i! /'Oil 71!1;1 I _c1;.Jufji1 Rnod /C/'11.1(1/{'ll/ ;n;,;.o. /~RA/_/ 52 LETTEHS TO THE EDITOR
B!·.J_(,!AN llf-:!'IU.SFNT.-HIVJ MR. E. APlE·!l l.m1qc /..'in i/\lr. 29 ABOUT THE COVER 20111 ,11111\np. Ill:/ C/I ::\/ L~ __ ___. Pia l'Alll "'i(; 1-'0H 1'1-:SACH L"'iVOLVl·:s 11!1)[)!:";(, I HI· 1101'~~- 01-- Cl/OM/-"/ I/.
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DR. A, D!":"L'i 10 CELI· l\llATI·: THI·: J-'FSTl\',\L OF R~ DJ-'MP'l'l(J'\; - Cl/.-\(, lfAGl·:VI .. •\. ;-; /Jirriqa Rood APRIL 2007 VOLUME XL N 0. 3 PHOTO Cin:nrr: RAl'f!.-\1·.L lli-:'i-AHI / CJJ,\_\!ELFO:"
Sevens, Sabbaths, Cvcles,
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A VICTORY PARADE At last, the sound of music drew task, and done it well. all eyes down the road. They caught Several farn1ers accompanied the espite the heat, throngs of joy the glint of metal coming along the procession on foot. They were 1net by ous n1en, vvomen and children road that led into town. A panoply of a swarm of cheder boys, each wearing Dfilled the street as far as the banners, signs and decorations was a colorful vest emblazoned with the eye could see. Along the main road, festooned across the oversized 1netal words "Yeyasheir ko' ach, giborei ko' ach! \vindows and balconies were packed vehicles that lumbered down the asphalt Thank you, men of valor!" The children with excited celebrants. The pink and road. The rhythm of the cheers, clap stretched out a welcon1ing hand, some white flowers that gaily bedecked the ping and singing grew apace with the shyly at first. "Yashar ko'ach!" they greet middle-of-the road divider of Rechov approach of the procession. Now the ed each one. The response was a wann Chazon !sh in Bnei Brak vied with the first vehicle was upon them. It was handshake, and a smile that warmed the colored signs and decorations that stood a modern tractor, bearing the leg heart. At the end of the day, one farmer ready to welcome the heroes of this vic end: "7 x 7: The seventh Shmitta year quipped that he had shaken so many tory parade. observed by Moshav Yesodot:' hands that afternoon that it made up The crowds were there, ready to This was no military parade, although for all the work he hadn't done in the cheer the men whose courage and it was) indeed, celebrating an important fields because of Shmitta. steadfastness had defended their coun victory. It had been organized by Keren These exultant victors were "troops" try valiantly; but where was the corps Hashevi'is as a salute to close to three in Hashem's army. They had repulsed of fighters? thousand farmers in Eretz Yisroel \vho not a foreign invader, but the yeitzer
RABBI LEDERMAN, OF BNEl illV\K, 15 A MEMBlm or were observing the current Shmitta year, that lies in each and every heart. Today, r!IE BOARD OF TREASURERS OF Klo"REN 1-fAS/IVI'JS, 5761, to the letter. There were more they were gathered in Bnei Brak to HE W!~OTE 1 llE ABOVE ARTICLE IN COLLABORATION tractors) pickup trucks, and various celebrate the fact that they had kept WITH MRS. M, Z.ROSENZWEIG, W!-10 HAS Al !THOR ED agricultural implements, all driven by Shmitta meticulously, without looking n11·: YATEn's "PARSH A POINTS" COLUMN FOR OVER 15 tanned, \vell-weathered n1en of the soil, for leniencies or loopholes to lighten the YEARS, ANO SERVES AS TRANSLATOR OF ARACJ-llM's Tl:Sll\JVAll TODA)' SEIHES. MRS. ROSENZWEIG LIVES who waved to the applauding crowd burden. Only someone who has worked
IN BNEI HRAK W!IERE HER HUSBAND SERVES AS with the jubilant smile of one who the land year after year can appreciate Ros11 KO!J.F/, OF NACJfAJ.AS SHA/. knows he has undertaken a difficult what it means to watch his fields lie fal-
6 low, day after day, week atier week, and that Eretz Yisroelhad its year ofShabbos. THE month after month, for a whole year. Hopefully, Am Yisroel would leave the land fallow every seven years; if not, they GOVERNING BODY would be sent away into exile so that the Keren Hashvi'is is governed by PREPARATIONS FOR "THE land might lie fallow in their absence. BATTLE" Seventy Shmitta years were not fully a board composed of people from observed from the time of Yehoshua all walks oflife. They were selected t was the 21Elul,5761, the first day till the First Temple was destroyed; for solely on the basis of their interest of Selichos, and the Shmitta year seventy years, Anz Yisroel was exiled to in ensuring that the funds collected from Jews all over the world reach I \Vas nearly over. Valiant warriors, Bavel for seventy years, during which these men could truly declare: "We have time the land lay fallow, to compensate the hands of every farmer who has taken upon himself the great met the enerny, and he is ours." Their for the seventy years of Shmitta it failed preparations had begun long before the to observe. mitzvah of Shmitta. Shmitta year set in, and they knew that Atier thousands of years of galus, our the repercussions of the year would be generation has been privileged to see at the grave of the late Chazon !sh 7.. llt, felt for several months after the new our Land once again yielding its bounty Rabbi Avraham Yeshaya Karelitz, who year began. There was no denying that to its People. rfo remain here, intact, had done so much to make Shmitta they would have to continue to make we must see to it that the land has its observance a practical reality in n1od payn1ents on the expensive machinery "Shabbos;' the seventh Shmitta year, and ern-day Eretz Yisroel. that was essential to operating a 1nodern that it be guarded meticulously. Fron1 the ce1netery, it was a short farm, and that they and their families Now, a few days before the year drew walk to the 111asses of urbanites who would need to eat three 1neals a day to a close, Keren Hashevi'is, which had gathered to welcome them into during the Seventh Year, just as in the had helped these farmers plan ahead Bnei Brak. The crowds cheered and previous six years. for Shevi'is, was holding a collective the farmers beamed. Along the route But they also knew that there is a salute to them. The day started with of the parade, young kollel men joined Creator VVho each year, n1akes the seeds a banquet, held in 'fel Aviv's spacious hands with weathered farmers in a they sow sprout, blossom, and grow Exhibition Center. On the dais were circle of dancers. It was a sight to be into rich produce, and that this Creator several gedolim. Speakers included Rabbi remembered. commanded them to observe the laws of Mordechai Mintz, chairrnan of Keren Shmitta. It was He Who had promised Hashevi'is, Rabbi Yoseif Efrati, who them the special blessings reserved for brought the greetings of Maran Rabbi THE DIFFICULT PIONEERING those who put their trust in Him during Yoseif Shalom Eliashiv N'."'°'"'' Rabbi YEARS the Seventh Year. That Shmitta year, the Meir Porush, Rabbi Moshe Gafni, and crops in the orchards of Kon1emiyus the Minister of Agriculture, Mr. Shalom Heaven surely rejoiced with the (the settlement that pioneered Shmitta Simchon. The dais was also graced by crowds on Rechov Chazon !sh observance) were so abundant that the rabbanim from religious agricultural that day. And how appropriate Keren Hashevi'is invited institutions settle1nents throughout the country, it was that the procession moved along vvith dorn1itories to send their students representatives of Agudas Yisroel in the the street named for the tzaddikwho did to pick a supply of free fruit from their U.S. and Europe, and Knesset members so much to reinstate the observance of trees. Theoretically, the trees, which had from UT) Rabbi Ezriel Schechter, head the Seventh Year in the Holy Land after received only the minimal watering and of Keren Hashevi'is in England, and centuries of neglect and disregard. Little care required to keep them alive, should Rabbi Shmuel Bloom, who brought could the young people celebrating that have produced inferior fruits, in s1naller greetings from the head of the American day picture to themselves the superhu- quantities, than during a normal year. branch of Agudas Yisroel. Rabbi Bloom man effort that the Chazon !sh and Yet, just the opposite was true. The presented Keren Hashevi'is with a check, others had invested to bring about this produce was plentiful and of top qual which brought the U.S. Agudah's con- revival of full Shmitta observance. ity, clearly a fulfillment of Hashem's tribution up to a total of one million There were gedolim of the previous promise to reward those who keep His dollars. generations, among them the Ridvaz, commandments. The speakers praised the honorees Rabbi Yaakov Dovid 7.. llt, of Slutzk, These brave farmers knew of Hashem's warmly, and each one was presented who bemoaned the sad state of Shmitta promise, and placed their trust in their with a certificate attesting to his con- observance in their time. The Ridvaz Creator. They were also aware of the tribution to Kial Yisroel through his repeatedly urged Jewish farmers to orninous warning as to the fate of those Shmitta observance. After the dinner, observe the laws of the Seventh Year, I who fail to give the land its rest. One the farmers moved on to the Bnei Brak despite the extreme difficulties involved. c or-an~ther, Hashem would see to it cemetery, where they davened toget-h-er--He was convinced that th~-~as the way 1 7 I! was~
THE TURNING POINT You can! Tust call The Yitti Leibel his situation persisted until 5733 Helpline. ( 1972-3 ), when Rabbi Binyomin Mendelson 7"~t, who led the HOURS: T i\1onday-Friday ...... ,...... 8an1 -12p1n n1e111bers of the Ko1nemius settlen1ent in ivlonday-Thursday ...... 8p1n -11 pin 1neticulous observation of Shn1itta, suc Sunday ...... 9a1n -12p1n, 9pin -11 pin ceeded in persuading additional farmers ~ti 718-HELP-NOW to observe this n1itzvah. On the eve of '\1:.P (718) 435-7669 the following Shmitta year, 5740 (1979- ch;cago ...... (800) HELP-023 80), Rabbi Mendelson founded the Lakewood...... (732) 363-1010 National Center for Shn1itta Observing Cleveland ...... (888) 209-8079 Farn1ers, vvhich succeeded in galvaniz Ba!tin1orc ...... (410) 578-1111 ing SJ11nitta observance throughout the Dcu·o;t ...... (877) 435-7611 country. San n;cgo ...... (866) 385-0348 'It)ronto ...... (416) 784-1271 Agricultural experts from Kon1en1ius The Rebbetzin Phyllis Weinberg Brand> of the Yitti Le•bel He!aline traveled to a large number of settlc ;i"~' ol;i:.•;i';i•11 ""llJ l;i~m1!' '; nJ ~·on :-:"n nDt'l •1):.•l;i ' 1;r;.cT -,•-,--: ~' ;i'~'~JJ n1ents, \Vithout regard to their political ;;·~· i1:-:1J -rn r:t'D ..., p :-r:.":" ..., 1;i:.\:'n ]"t' ·:i "t'~ll affiliation. They explained the concepts Dedicated by Mr. & Mrs. Shmuel Boruch Wilhelm L of Shn11ffa,md1tscentralrolemprot:J ! the purpose of Shmitta by devoting their As Shmitta 5768 approaches, we find SHMITTA AS A KLAL time to Torah study. that 1nore farmers than ever are a\¥are YISROEL OBLIGATION Many of these farmers were obser of the key role of this mitzvah in the vant Jews, but had never had a formal future Geula. The security situation The participants in a mass Tewish education. Consequently, they is far from pron1ising or reassuring. meeting in support of Shmitta were not aware of the need to enroll As a result, Keren Hashvi'is receives observing farmers that took place their children in Torah schools. During a gro\ving stream of applications for two Shemittos ago in Bnei Brak their year in the Shmitta Kolle!, they advice and assistance from potential were privileged to be addressed by were encouraged by the yungeleit who Shmitta observers. At this pace, there is Rabbi Michel Yehuda Lefkowitz studied with them to send their children an excellent chance that a full one third 1'!"1''7V, Dean of Ponevezh to Chareidi schools. The fruits of those of the land tilled by Jews will lie fallow Yeshivah Ketana, and one of the Shrnitta years spent in study continue during Shmitta. Many children who Torah leaders of our generation, to be harvested even no\v, six years after were transferred to Chareidi schools six who quoted a comment by the the last Shmitta year. years ago are now farmers the1nselves, Maharshal in Bava Metziah, 90a. Rabbi Lefkowitz derived from the Maharshal that keeping Shmitta is a mitzvah that obligates not only the farmer, but each and every member of Kial Yisroel, wherever he may be. Those who regularly cultivate the soil in Fretz Yisroel fulfill their obligation by following the laws of Shmitta as prescribed in halacha. Those not engaged in agriculture can fulfill their obligation by provid ing farmers in Fretz Yisroel with financial and moral support.
ing the Jewish population of Israel. They • The menu for the seuda is offered their support, their expertise, .- "ftie · vai-i ·cei€6i-at.ion · 15 ·te:; ·tie limited to 3 courses followed by a and a minimal stipend to provide daily discontinued. The L'chaim (held at regular dessert. bread and butter for those who joined the time that the engagement is • No Viennese table and no bar. their progran1. As a result, more than announced) should also not turn 1,300 individual farmers took upon into a Vort. THE MUSIC themselves to observe Shrnitta. THE WEDDING , .- ·A banci" may consist of a·rri:ixi"niuni Thousands of people from all circles, of 5 musicians (one of the musicians in Israel and abroad, responded gener .- ·Far· tyfilc"a1· tamiiies." ·ari1\i· ·,frio may act as a vocalist) or four musi ously to the appeal to come to their aid, invited guests may be seated at the cians and one additional vocalist. enabling the Center's financial body, chassuna seuda. (The Guidelines "Keren Hashvi'is," to extend crucial make provision for exceptional • A one-man band is recom financial support to these farn1ers. circumstances - see full text.) mended. This was enough to allow a minimal • The kabbolas panim smorgas FLOWERS & CHUPA DECOR living standard, and not more. It could bord should be limited to basic .- rfi€"i0tai ·cost Cit"itiese· i"tems for not and was not intended to con1pen cakes, fruit platters, a modest buf the entire wedding should not sate for loss of earnings or any other fet, and the caterer's standard exceed $1,800. losses. chicken or meat hot dishes. The n1ain innovation instituted by the Center in 5733 was the establish FOR THE FULL VERSION OF THE SIMCHA GUIDELINES ment of a kollcl network, in which WITH ITS RABBINICAL ENDORSEMENTS hundreds of farmers all over the country studied Torah during the time that they AND THE.. ~CS~'Y!.~,t\.~~1~(;. ~()~. KOREH, i would have been tilling their fields dur- please can 212-612.-2300
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farmland comprising an area of about The Heuer Mechira 250,000 dunams. (A dunam is 1000 square meters or approximately 10,000 square "Selling" land in Eretz Yisroel to aNon-Jew to Avoid feet.) This represents a full 25% of the soil cultivated by Jews in the Holy Land, Shmma Restrictions and more are signing up each day. (By comparison, in 5761, about 20% of the About 120 years ago, the New Yishuv-that is, Jews who had recently arrived country's agricultural lands owned by Jews in Bretz Yisroel from Europe and started farming the land - faced the approach were cultivated only to the degree allowed of the first Shmitta. Most (but not all) of these farmers felt that they could by halacha during the Shmitta year.) These not possibly abstain from tilling the land, especially since the previous year's figures include not only religious settle- crop had failed. Some kind of a solution to their predicament had to be found. 1nents, where it is a given that everyone Another difficulty: Part of the land was leased from the 1urkish authorities who will keep Shmitta. then ruled over the land. Under Turkish law, land that was not worked could The crops raised include vegetables, be irretrievably expropriated, which would mean a loss of years of effort. fruits, grains, spices, and flowers, both in The question was brought to Rabbi Zanvil Klepfish of Warsaw, Rabbi Yisroel hothouses and in open fields. Extensive Yehoshua, the Rav of Kutna, and Rabbi Shmuel Mohilever, and they ruled that expanses of fruit orchards and citrus it would be permissible to sell the land to a non-Jew, thus solving the problem. groves are also slated for full Shmitta The hetteir (permissive ruling) was meant to be in force for that Shmitta only, observance. subject to reconsideration upon the approach of the next Shmitta. In addition, A'l noted, there is an increasing number it stated specifically that the land should be worked by non-Jews only, except of far1ners living on secular settlements for farmers who could not afford to hire non-Jewish workers. They would be \vho are swimming against the current required to consult the rabbis in each specific case. and declaring themselves Sh111itta observ The three rabbanim forwarded their decision to Rabbi Yitzchok Elchonon ers. In several cases, everyone else in the Spector of Kovno, who approved their decision, but stipulated that this hetteir vicinity, unfortunately, is planning on be implemented by the Beis Din in Jerusalem, who should also write the bill "business as usual." Shmuel Tainir, of of sale. This condition was never met. Givat Yeshayahu near Beit Guvrin, a con1- At that time, the most prominent rabbanim in Jerusalem were Rabbi Shmuel pletely secular settlen1ent, was convinced Salant and Rabbi Moshe Yehoshua Yehuda Leib Diskin, both of whom signed that Shmitta should be observed with no an unequivocal issur (prohibition) against avoiding Shmitta observance by reservations. V\lhat n1otivated hin1 to take this means. When Rabbi Yitzchok Elchonon Spector referred to the Beis Din this step? in Jerusalem, he undoubtedly had these rabbanim in mind. In addition, other Keeping Shmitta helped him realize rabbanim in Europe - notably, Rabbi Yoseif Dov Soloveitchik of Brisk - rejected that the world was not his, and that there the validity of this approach. is n1ore to man's existence than this physi While many religious Zionist kibbutzim relied on this hetteir, it should cal world. "It's like the mashal (allegory) be noted that Rabbi Yitzchok Isaac Herzog - who upon establishment of the of the entrance hall and the parlor," he State became the Chief Rabbi of Israel, instead of "Chief Rabbi of Palestine" explained. "This year is a tool for me that - commented that under the new circumstances, the hetteir was no longer helps me understand the purpose of life valid. Not all Mizrachi rabbanim concurred, but many people identified with in a concrete vvay. It's not just a theory, the movement did cease to rely on the hetteir. Keren Hashvi'is had many of it's son1ething I live, I practice, I struggle them as its "clients." \Vith, and learn from each day.)l When asked how he planned to com and harbor no doubts as to whether and Beit Chilkiya. This number is all pensate for the loss of income from his or not they wish to keep Shmitta fully. the more impressive in view of the fact prime quality grapes, which fetch the Others are now yeshiva students, and that over the past several decades, fewer highest prices on the local market, Shmuel are prodding their parents, friends and and fewer Israelis have been engaging in replied: "1"here are no losses in observing relatives to become fully observant Jews. agriculture, even though the total land Shmitta. This is my philosophy. I can't lose, The nu1nbers continue to S\-vell, baruch area under cultivation is rising. This only gain. I have enhanced my relationship Hashem, with the growth limited only is because of the growing tendency to with Hashern; 1ny faith is stronger. I see by the available funding. large, amalgamated farming. As farm only profits from keeping Shmitta:' This coining year, 5768, it is estin1at- inechanization in1proves, fewer hands With the assistance of Keren ed, some 4000 individual farmers will are required to till the same acreage. Hashevi'is, Shmuel and many more observe Shmitta, apart from established The families who have already com- like him are looking forward to enjoying
1 centers of Chareidi farming, such as mitted then1selves to Shn1itta observance the blessings of observing the con1ing L:"mim Chofm Ch>""" ''""h_ m ~@ li>0 h<;OOl<~.Cimo=ck Shmitta. ______J ~······~···· THE JE\V!SH OnsERVER
I WHAT Is IT LIKE TO KEEP "Nothing personal, Dave. It's a rnitz SHM!TTA? vah that every few keeps. Or ought to ...... keep." icture a similar situation in our How would we take it? O\Vn ter1ns. If you are a typical "Giborei ko'ach - heroic men of P urbanite who spends 9 a.m. to strength." These farn1ers have proven 5 p.m. behind a desk in an air·condi· that they have strength of character. Child Development Specialists tioned office, imagine the following They have steadfast courage, and do Helping Infants &Toddlers scenario: not falter when faced with the test, day with Developmental Delays and Disabilities One Monday morning, you get a after day, week after week, and month 1nessage that the top boss wants to see after month. This coming year, the test you at 10:15. You read the note with a will be even longer, thirteen months mixture ofcuriosity and slight tension. instead of twelve, as it will be a Jewish What's doing? leap year. In the fall, when they would At 10:15 prompt, you knock on the door. The boss welcomes you and lvaves you into a ivell-upholstered chair, but you're not too co1nfortable in it. The tension is too great. ((David," the boss says with a look of concern, "bad news. We have to lay you off for thirteen months. just over a calendar year, 1nind you. It's nothing personal, and it's only for these thirteen months. On the first of October, 2008, Get a cell phone we'll be happy to welcome you back, as though you'd never left." from the people "But l have a wife and eight children Evaluation and a full range of at home!" you sputter. "What about you can trust! Therapeutic Services provided the niortgage? The payments on the at our Center or in the privacy car? Tuition for niy children? How are of your home 1ve supposed to eat? Buy shoes and Bilingual Services Available clothing? Heat the house? You must be kidding!" Services arc provided based on the child's needs as determined by the ~'YC Early Intervention The boss slowly shakes his head from Program. The Early Inten'ention Official will side to side. "I'm sorry, Dave, I'tn seri determine the location and pro,·idcr of an~ ous." He lifts both hands in a gesture ~ .... needed services. This Early Intervention Total. Communication Program is funded & regulated by the NYC Dept that tells you that he'd like to help. solutions of HC'J.lth & Mental Hygiene. "That's the situation. There's really nothing I can do. I'll be most happy 1-866-TALK-N-SAVE Executive Offices: to welco1ne you back in October, but (1-866-825-5672) right no iv•••• " 649 Thirty-Ninth Street You don't even let hitn finish. e-maiL [email protected] Brooklyn, New York 11232 "October? That's thirteen rnonths from Customer service now available now! What are we supposed to do until from 9,00 a.m. - 12,00 midnight- Israel time! Queens Office: then?!" *'Ce!ftom Certified Agents The phone rings, and the boss picks it 70-14 14/st Street up. He shrugs his shoulders once more, Flushing, New York 11367 and raises his hands in syrnpathy. And you? You are speechless, confused, SERVING BROOKLYN, QUEENS, worried - and tvith good reason. If you were a farn1er in the Negev, STATEN ISLAND & MANHATTAN Gali!, or any other district of Eretz Yisroel, the above scenario wouldn't be www.challenge-ei.com I so far.fetched. L .. _J ======-A I' R I L 2 0 0 7 ------
ordinarily be plowing the land and WHAT WE OWE THEM tions several 1nonths ago, and \vill con sowing their fields, they will observe tinue to operate i"'O:t for two full years, yet another month of "the Sabbath of ut in practical tern1s, we owe until Chanuka 5768. This is because the Land." thern rnore than a fe\v words of of the extensive preparations required They surely deserve our thanks, our Bheartfelt thanks. We owe them for Sl11nitta observance, on the one adn1iration, and appreciation. May tangible support. This is where Keren hand, and the fact that the ramifica Hashem grant them, and all His people, Hashevi'is comes into play. In fact, tions of Shrnitta do not dissolve into the blessings of Shmitta in their merit. Keren Hashevi'is started its prepara- thin air with the sound of the shofar on the following Rosh I-Iashana. Keren We are pleased to announce the opening of Hashevi'is has a proposed budget for '11~'0'1 NJ!J'J!l:) Shmitta 5768 of $25,200,000. lf we were MISSOURI TORAH INSTITUTE a military organization sent on a n1is sion to purchase advanced \Veaponry to A Yt:SHl\'A ()EDOU\ sER\'Jl\G S"J. Louis AND TIIL GREATER 1\'1JD\\'f:SI defend the Holy Land, this sum would • Challenging Yeshiva High School Program be a paltry trifle. • Supervised dormitory acco1nmodations But our "weapons" are neither tanks, • Full-time Beis Mcdrash Program on campus nor niissiles, nor fighter planes nor sn1art bombs. Chazal teach us: "We • Great emphasis placed on character development \Vere exiled fron1 our land because we • Vibrant and warm Rebbe-Talmid relationships failed to keep Shmitta, and we will be • Superb Secular Studies Department redeemed in the future due to the n1erit Rabbi Dovid Fromowitz &: Rabbi Shmuel Wasser, Roshei Ha Yeshiva of our observing Shn1itta." Looking at it this way, $25,200,000 is an exceptional For more information or to request an application bargain. please call 314-594-0462 •e-mail: [email protected] The con1ing year, a rare, thirteen 14550 Laduc Rd., Chcsterheld, MO 63017 n1onth Shn1itta, presents us \Vith an An Affiliate of Yeshivas Chofi:tz Chaim of Queens, New York opportunity to stand up and be counted, so to speak. Our support will help farmers in Israel, but that is only the
OUR STAND beginning. It will help us, no less, to ----•- actively identify with the Sabbath of NOW YOU CAN the Land, to acknowledge that the Land is not ours, but Hashe1n's. And that's a PUT THE SPARK BACK lesson worth any price that we are called IN YOUR INSURANCE. upon to pay. May Hashe111 direct us to \Velcome this mitzvah, to fulfill it joyfully, and to Call me today to hear about these new share in its blessings: Vetzivisi es birchasi. optional features: New Car Replacement. Accident Forgiveness and Deductible Rewards. Hashem indeed will command His bless- (718) 268-1700 ings on all involved. MASTER JEWISH THOUGHT Witli ~1l!fllil:)il, ~~ Offering Martin Levy AUDIO SHIURIM 011 103-20 METROPOLITAN AVENUE MESILAS YESHARIM FOREST HILLS MICHTAV M'EUYAU - MOADIM [email protected] IGGERES HARAMBAN Allstate® Inside/ You're in good hands. Call or stop by for a free quote TAPE/CD/MP3 ISRAEL: 03-579-4067 • US: 1-800-966 6026 ak l 8(fPneto.bezeq int.net Feature is optional and subject to terms and conditions. Availabie in select states now and in most states by 1/31/06 (subject to regulatory approval where required}. Allstate Property and Casualty Insurance Company: Northbrook, IL ©2005 Allstate Insurance Company MASTER SHAS with MASTER OAF!
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PESACH INSIGHTS AND INSPIRATION
BEYOND EMUNA: Avous eludes, recalling the miracles will "silence intelligence, the father should say, all those who deny that the world. was 'My son! We were all slaves - like I n Lei/ haSeder, the night of created. It preserves the belief in the this maidservant or like this slave Pesach, we are obligated to feel existence of G-d .. .." - in Mitzrayim, and on this night, 0 as if we ourselves left Mitzrayim We usually consider the mitzvah Hakadosh Baruch Hu redeemed us - and to convey this to others, especially of sipur (relating the story of) Yetzias and took us out to freedom:" our children. Mitzrayim to be a mitzvah of emuna For the young, the lesson of emuna is The Sefer Hachinuch (Mitzvah 21) (faith), an important lesson to learn omitted-and reasonably so. To advance explains that Yetzias Mitzrayim serves - and to teach. There is, however, some from appreciating the miracles to the as compelling proof that Hashem cre thing even more vital for us to accom ensuing obligation of avdus is beyond ated the world. It enables us to realize plish on Lei/ haSeder. Our sipur Yetzias the grasp of those who lack maturity. that Hashem's influence and power Mitzrayim must inspire us to make a By contrast, concerning someone govern all aspects of Creation, no mat decision, to define our relationship with who is older and wiser, the Rambam ter how grand or minute they may be. Hashem in terms of avdus (servitude), writes, "Inform him about what hap Furthermore, it shows how G-d delib and to take action accordingly. pened to us in Mitzrayim and the erately changed the course of nature The Rambam (Hilchos Chameitz miracles that were done for us through for the sake of Kial Yisroel when He Umatza 7:1,2) describes the mitzvah Moshe Rabbeinu- everything according redeemed us from bondage - a clear of sipur as follows: to the understanding of the son:• demonstration that "it is within His "There is a positive command In order to have a true appreciation of power to change [the world], according ment from the Torah to speak miracles - events that shake and loosen to His will at any time whatsoever." about the miracles and wonders the fabric and seams of the world - we Hence, as the Sefer Hachinuch con- that were done for our forefathers must have a clear picture of the world's
RABBI FURST, WHO IS MASHGI.4CH RUCHANI 1."I in Mitzrayim .... It is a mitzvah to structure and operation. Moreover, a KOLLEL RuACH CHAIM, IS AUTHOR OF NESJ\!OS inform the sons even if they do not proper understanding of such basic CHAIM - THE 10UA/-I WAY OF LirE SERIES (THUS ask, for it is stated, '.And you shall tell principles - belief in G-d, His creation FAR, ON 8ERHJSHJS AND SHEMOS) BASED ON THL your son' (Shemos 13:8). According of the universe, His concern with His M01ZA'EI SHABBOS Lf:.CTURES OF RABBI CHAJM to the comprehension of the son world and Yisroe~ His arrangement PJ.J'."ClfAS S_CHEINRERG. HEH>.A J:REQUENT CONTl~JB· Kial of"na~ure" a~~}!is a~gity; · complex ideas and concepts. in Mitzrayin1, and the consequences, Moreover, if forced to 111ake the choice, Clearly, the miracles, and all that they subservience. most of us would probably die rather imply, are but a secondary aspect of To illustrate, the Ranzban quotes the than reject G-d. Our history is full our mitzvah of sipur Yetzias Mitzrayi111. Mechilta's analogy about a king who of such mesiras nefesh. Nevertheless, The Aruch Hashulchan (Hilchas Pesach visited a province. "His subjects said to many of us experience a daily struggle 473:22) writes: him, 'Proclaim your decrees upon us.' in keeping numerous almost effortless "The basic [message of] saying He responded, 'When you accept my 1nitzvos. the Haggadah is that through Yetzias reign, I will proclain1 iny decrees upon Our struggle results from lack of Mitzrayi1n we became subservient you - because, if you do not accept my commitment. Our en1una cannot trans forever - for all generations - to authority, how are you going to keep late into action if \Ne do not accept Hashem and His Torah. We are His my decrees?"' avdus. A freeman enjoys the luxury of servants in the fullest sense.... And Si1nilarly, the First Comn1andment inventing many excuses for his laziness now, since we were slaves to Pharaoh requires that \Ve accept that Hashe1n is -lack of inspiration, fatigue, competing and Hakadosh Baruch Hu redeemed our G-d, and realize that in Mitzrayim obligations - but a slave dares not offer us from his control, we are perforce we accepted Hashem's sovereignty over his master anything but obedience. His servants. us. Thus, at Har Sinai, we had no choice Very few people avoid doing mitz «Therefore, in each and every but to accept His mitzvos. vos due to lack of emuna. When, for generation a person is obligated example, someone neglects to daven to view himself as if he himself with a minyan, to listen to krias ha Torah left Mitzrayim - and he has been THE MITZVAH OF OBEDIENCE or to say krias Shema in the proper time, procured by Hakadosh Baruch Hu laxity does not usually stem from doubts to be a slave forever, and he is not eep down, most of us believe in about the validity of these mitzvos. permitted to cast off the yoke of Hashem. If we would compare Yet, people shrug off their delinquency Torah from his neck!" Dour beliefs with the Rambam's with the claims, "They are not for me! A discussion of the miracles, and Thirteen Principles of Faith, few of It is too hard! I don't care!" Disloyalty their superb proofs and illustrations of us would discover any discrepancies. stems from a weak or non-existent the principles of emuna, should result in realizing the main goal, an understand ing and acceptance of avdus, but should not overshadow it.
THE KIN G's COMMAND
abbi Yerucham Halevi Levovitz 7"Yl (Da'as Chachma Umussar Rvol. I, ma'amar41 &43) empha sizes that it is a mistake to think that the sole objective of Yetzias Mitzrayim was to inspire emuna. "The objective of the en1una is avdus!" As proof, Reb Yerucham cites the first of the Ten Commandments:"[ am Hashem your G-d, Who has taken you out of the land of Mitzrayim, from the house of bondage" (Shemos 20,2). Rashi explains, "The Exodus was \Vorthwhile for [it results in] you becoming subser vient to Me." Reb Yerucham cites the Ramban's explanation of why the first of the Ten Commandments mentions both Yetzias Mitzrayin1 and avdus - our commit ment to adhere to Hashem's 1nitzvos L~~ers-c~e-~~at ~a~pe~ed-tous r-=-~=~~~=~~---~- _-_-_-__--_----_-_--_-_--_------~=;;:--=-~-;;:---:;-A--;;:---:;~:;~·~;;;;·~::--;;;;'-::·-'::·--:;----:;--:;-~~:;--::~;;:-~~:;-~:;~~;;:7;;;~-~:;-=;;:;------~ ' ing Hasheni or serving our whin1s. understanding of avdus. We all know in Mitzrayitn," to what we have been ever We do have free will to choose, but that Hashem took us out of Mitzrayim since, "Brought close to His avoda." Life the whole scheme is as ridiculous as with miracles and wonders, but what is a continual clash between ruchniyus choosing between poison and honey. If we forget, ignore, or have never been and gashmiyus - spiritual growth and we think that these are actual choices, taught is why! physical desires. we do not understand avdus. And we Wishing to evade mitzvos is a fool do not understand life. ish hope. First, vve cannot escape fron1 The Sefer Hachinuch (Mitzvah "THE KING'S SLAVE Is LIKE Hashem. Furthern1ore, the Ge1nara in 306) writes: "The core of Jewish life THE KING" Shavuos (4 7b) says, "The slave of a king is nothing but the Torah. It is for the is rrespected J like a king." sake of Torah that heaven, earth, and ei! haSederand its mitzvah of sipur Nevertheless, the deceptions of the Kial Yisroel were created .... This is Yetzias Mitzrayim contrasts what yeitzer hara can lead one to believe that the basis and the reason for the Jews Lwe were then, "Slaves to Pharaoh there is a legitimate choice between serv- being taken out of Mitzrayim - so that they accept the Torah at Sinai and fulfill it .... For this reason, we were commanded to count from the day after Pesach until the day that the Torah was given." On that day we accepted avdus, and all the generations of Kial Yisroel said, •(Na'aseh ve'nishma- We will do and we will hear:•
A LESSON FOR EVERY GENERATION
he Beis Halevi (Drasha 17) gives a halachic justification of Kial TYisroe/'s declaration at Har Sinai, "Na' aseh venishn1a - we wiJI do and we will hear." The Beis Halevi poses a question: According to the Rambam, if "a person obligates himself to some thing unspecified, the obligation is not Give your son .,,,~ Mil'~ i:iM iin:iM at all binding .... If so, since Kial Yisroel accepted [the Torah] on themselves MORE than a pair of Tefillln - before they knew the details [of its Treal him to a FREE hands-on experience of Mftzvas Teti I/in mitzvos] - how is their consent bind that will inspire him for a lifetime. ing?" At Tiferes Stam, the mitzvah of Tefillin comes alive The answer rests in understanding as your son is shown how his Tefillin are made. the foundation of Kial Yisroel's rela Together you will choose the beautiful Parshios he will wear every day. tionship with Hashem Yisbarach. The Beis Halevi explains that there is a basic He will be fascinated as he watches our experienced Sofrim and Battim Macher difference between a free1nan making an assemble and prepare his precious Tefil/in. Call for an appointment today. open-ended, unspecified con1n1itment It's worth the trip. where the ambiguity nullifies his obliga tion, and a slave who is obligated abso Rabbi Zvi Chaim Pincus t:l"M'O -,91'0 lutely, although ambiguously, to obey 1664 Coney Island Ave. Brooklyn, NY his 1naster: When a person commits 718-336-6866 • 800-45-TORAH himself to do the bidding of another person, the obligation is unstipulated and open-ended, and thus is non-bind ing because it lacks the conviction of
16 mind needed to live up to the agree We also have greater responsibilities. When Kial Yisroe/ stood at Har Sinai, ment. A slave, however, "is selling his Yeshaya Hanavi proclaims, "You are My however, we had perfect faith and trust body to his master. The master [can] servant, Yisroel, in whom I take glory" in Hashem. We had seen how Hakadosh own the physical body. Consequently, ( Yeshaya 49,3 ). Baruch Hu had brought about many he is obligated to do all that his master The Sefer Hachinuch (Mitzva 16) miracles and wonders in bringing us out corn111ands ....'' explains that on Leif haSeder, "It is befit of Mitzrayim. We all knew that Hashem Kial Yisroel's declaration of Na'aseh ting for us to do things which show the is our trustworthy, kind and all-povver venishrna indicated an agreen1ent-for exalted status to \Vhich we \Vere elevated ful Provider and Guardian in heaven. all generations-to an irrevocable trans at that time [of Yetzias MitzrayimJ." We knew that Hashem is the Creator fer of their physical bodies into servi Etnuna initiates avdus. Fulfilhnent of and Master of the whole world. tude to Hashem Yisbarach. A slave has mitzvos maintains it. Yetzias Mitzrayirn is thus a great and no personal concerns. He is completely constant lesson. On Leif haSeder, \Ve are devoted to caring for his master's needs. given a special opportunity to realize If he harbors reservations based on self A GLORIOUS FUTURE the true purpose of life, which is, as the concerns, then he is a hired employee Alter fro1n Kelm teaches us, "to become \Vhose co1nmit1nent and obligations are he Ma hara/ of Prague ( Tiferres accuston1ed to avdus" (Rabbi Sim cha limited and defined. Yisroel, Ch. 29) writes that, in Zissel Ziv 7.. Yt, Chachnza Uniussar; vol. Hakadosh Baruch Hu did not hire Tgeneral, "a person takes action 2, ma'amar 121 ). Kial Yisroel. He took us out of Mitzrayim because he realizes that the act is good Our realization and acceptance of so that we could fulfill the paSS11k, for him to do. If it is not good for him, avdus will hasten the arrival of the great "Remember these things, Yaakov and he will not do it." This is because human day of our Geula. Then, free from the Yisroel, that you are fv1y servant. I cre behavior is "a result of knowledge. The shackles of galus, \Ve 1.vill truly serve ated you, Yisroel, to be My servant. Do deed originates fro1n the realization. If Hashem. At that time, the whole world not forget Me!" ( Yeshaya 44,21 ). there is no understanding, there is no will acknowledge and accept Hashem We have greater benefits than any deed. Therefore, hearing must come Yisbarach as the one and only King ernployee could ever drea1n of earning. before doing." who took us out of Mitzrayim so that
In response to numerous inquiries, we are pleased to announce to the :-liin;i o?iy the availability of the following:
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Mishnayos for each member of their family, and many reported unbelievable improvements that Be mezakeh Kia/ Yisroef by dedicating a full-page ad for our ongoing newspaper campaign (in place of a costly have subsequently come about. dinner) and receive the additional benefit of "submitting one name for a set of Mishnayos': SUCH IS THE POWER OF TORAH!!! entitles your or your r ------· ORDER FORM ------• $5 f 000 beloved's names to Full Name Please fill in this pertinent in{orn1ation appear in 100 forthcoming sets, in addi· 1i:kplwnc______Fax ------·-·----- for EACH name s11l1mitted: ti on to 10 actual sets that are distributed "l""«(d«-w•wyJ ;m'n:i ;m1~1? 0 l[J,·n·""'dl• !1C\!ll 'l?'V? 0 for the names you have submitted. rll.«ll1,;f"r"ll<•ll1<-rl<>/•« AMeditation on the World we Live In "If Hashem had brought us to the way to an answer. The Jewish people Had they witnessed even a small frac Har Sinai, and not given us the were not brought to Sinai in any ordinary tion of all that preparatory exaltation, Torah - dayeinu!" fashion, as \Ve know. Their arrival was it would have been far more than that preceded by the Ten Plagues, spanning experienced by any other generation. an entire year during which Hashern's Who could ask for more? CAN ONE ASK FOH MonE? absolute control of every dimension of Still, the question is only partially nature \-Vas n1ade manifest. That year answered. True, what they already pos here is a classic question concern culininated in Yetzias Mitzrayirn, the sessed was very great. But knowing ing the Dayeinu song \Ve sing iniraculous deliverance of an enslaved that the Torah was about to be given, Tevery year at the Seder: How can people from a land from which no slave that the Borei Olam was about to reveal vve declare that it would have been suf had ever escaped, an event so mo1nen Himself to them, how could one say ficient - dayeinu! - had Hashen1 taken tous, it became the touchstone for every "dayeinu"? us close to Har Sinai and not given us national liberation since that time.1"hen But they could not have imagined the Torah? Surely, the whole purpose they experienced the Splitting of the what lay in store for them. The shofar of Yetzias Mitzrayin1 \Vas Mattan Torah! Sea, an event so magnificent) so vvorld that sounded and did not wane was as Furthermore, as Chazal tell us, had the shaking, that Chazal say that even the yet unheard. They had not yet heard Jewish people not accepted the Torah, lowliest maidservant sa\-v at the Sea \vhat Hashem speak to Moshe Rabbeinu, and the world would have reverted to tohu Yeshaya, Yechezkeil and other prophets so his prophecy was as yet not beyond vavohu, void and nothingness. did not see. The Jewish people were liv doubt (Sefe1· Ha'ikarim). They had not If, however, we consider the n1atter ing on a plane of existence unparalleled yet seen the thunder and heard the in its historical context, \Ve 1nay be on before or since in the history of nations. lightning; the heavens had not yet Fed by the manna and shielded by the opened up for them. The miracles they YISRAEL RUTMAN, W!lO '1 EACllJ'S (_;EMAl~A IN Clouds of Glory, they encamped at the had witnessed, great as they were, still YESll!VAS 011R ZlCllRON YAAKOV (!N ZlCIJ!HlN YAAKOV), IS A H~EQl'ENT CONflllBlllOR TO TllESE 1nountain and purified then1selves over did not prepare them for the revelation PAGES, MOST RECENTLY \V!Tll "\'(IJPING Otn three days to prepare for the ultimate to come at Sinai. AMAl.ElK •.• \VlTll TONGIT lN CHt-:EK" (MARCH 'oG). revelation. Nor could they have imagmedv:J 20 r-=----- the world would be like after Mattan not read it in a book, \Ve would have Unde Moishy, Dedi Torah. A1a'arnad Har Sinai is com but the slightest inkling. Avrohom Fried, pared to a chuppa; it was the marriage Chazal say, "This world is like a of Hashem and the Jewish people, an vestibule before the World to Come ... " and other leading intimacy, an indissoluble bond for all (Avos 4:21 ). In this vestibule, we can see Jewish entertainers the ages. However lovely the shidduch, it neither the World after this, nor the are available cannot compare to the chuppa. And only \Vo1nb fron1 which \Ve ca1ne. Thus, Rabbi to visit one who has stood under the chr1ppa Tuchachinsky's wonderful dialogue in really knows what it's like. Gesher Hachayirn betvveen the twins in seriously ill Without knowledge of the yet-greater the \vomb, debating over the existence of children thanks to '· 4'\ ~ revelations that the future held, one a life beyond their narrow confines. The could indeed have felt that if the prom warm, dark place of their fetal existence ~!~~~SCHAVA ·~, ._: ...·~· ised Torah would, for sonic reason, not is all they knovv; \vhat 1nay lie outside is n'JJ :lPV' ·1 m rnn ... :i• A Chcssed project run by be given directly by Hashem, one would a matter of conjecture or belief. Agudath Israel of America have no reason to complain. One could It is true as vvell in the realn1 of bcin in conjunction with Suki & Oing Prllduction~ 'J• be satisfied \Vith what one had n1erited adan1 lachaveiro (interpersonal rela To set ur an aprointment. call: , ,. ' to that point. tions). \ 1Vhy is it that \Vhen \.Ye encounter (212) 797-9000 Ext.235 - But what about us, all the genera the personality of a Reh Leib Chassid tions that have celebrated the Seder and - when son1eone savv hin1 embracing chanted lJayeinu? How can we, long a visitor and inquired \.Yho the visitor .. .in memory after the giving of the Torah, still say vvas, assu1ning it was a fan1ily n1ember A of a loved one in retrospect that it would have been or close friend) he was told that) no, rr: rA(jff meritsthem enough merely to be brought near the he greets everyone that \vay - a sn1ile Uc,MH "eternal n1ountain? {)o vve not appreciate the comes naturally to our lips? Is it not f _.... pleasantness difference bet\veen a \vorld vvith Torah the incongruity between the superficial J.dAN and light to the soul in and a world without? world in which we live and that deep, .r, fAfft Gan Eden." rich love of one's fellow that was his Tllf1JU'eee (C/10je/1 Chaim) possession? We live in a cynical age and To establish a perpetual Memorial or Honorary Fund at BEYOND THE REACH OF we pay a terrible price for it. More than one of our 31 branches aaoss Eretz Yisroel, contact: EXPERIENCE \Ve know. If the for1ner generations \.Vere hu1nan beings, what are \Ve? OZER DALIM er haps the ans\ver lies in an D1'7'T ,TUI understanding of the limits of 1301 Avenue K, human perception in general. DISCOVERING NEW Brooklyn, NY 11230 P (718) 434-2228 Like the generation of Mattan Torah, HORIZONS ii! OzerDalim we, too, live in our own world, limited · · • · · · · · · · · · · · · · · · · · · · · · · · · · · · · · by our own perceptions and experience, In Rabbi Chain1 \folozhin's co1nn1en- unaware, even n1ore than they were, of tary to Pirkei Avos (Ruach Chain1 Eretz Yisroel's what lies beyond. We perceive this world 6:1 ), he describes in parable the Most Reliable Shomer Shabbos of asiya, and would kno\v nothing of the experience of one \Vho penetrates the and English Speaking Car Service worlds beyond - of atzilus, yetzira and depths of Torah: "[It is] like someone be'ria- were it not taught by tradition. who enters the chamber of the king's Visiting Israel? Need Transport? Even the extent of our own neshama is treasury [which is] full of splendor, and -CHOOSE- sealed off from us. Only occasionally is from there he sees a door to another there a glimn1er of ruchniyus. Perhaps roo1n further inside, and he desires Menashe Sopher's Airport & Limousine Service \vhen standing tOr a mo1nent at the Kosel to enter [into that roon1]. Fron1 there while explaining to your six-year-old he sees other rooms, and the closer he Celebrating 12 years ~f unbeatable service! child that this is the Kosel he has heard draws to the chamber of the king, the 0l.'R EFl-'lCIENT ENGLISH-SPEAKING OFFICE SIAFF, FULLY-LICENSED. INSURED & AIR-CONDITIONED VANS, about, where the Beis Hmnikdash stood more splendid and magnificent [are DRJ\TN BY jE\\·1511, POLITE DRIVERS, and \vhere Jews have come to daven for the roon1s], to the point vvhere there is ARE TAILOR-MADE !'OH ALL OCCASIONS centuries, and there is an unexpected no longer any comparison to that first 1.718.360.5083 choking in your throat .... But otherwise, antechamber ...." or 972.2.533.3425 [email protected] what connection do we feel with the As one who undoubtedly reached www.msopherairport.com several parts of the neshatna - nefesh, some of those inner chambers, the In Israel: 02-533-3425 Ld1,nesha1n~, cha ya, ch ida? Had-"e-- -Chazon !sh wr~t~~~he man who merits .... ------... _d ------======A I' R I L 2. 0 0 7 -----_-- =-1 Torah knowledge walks among people, that the large volume in front of him our own perceptions and experience, and appears to human eyes as [an ordi \Vas not a tractate of Shas, but an unaware of what lies beyond. If we nary man]. But the truth is he is a n1al oversized Yorn Kippur 111ac/12or. When have a little bit of Torah, a smattering ach (celestial being), who lives among the Steipler realized his mistake, he of spirituality, we may feel fulfilled. mortals yet lives a life of nobility, exalted \Vanted to ask his forgiveness on the We cannot i1nagine that there is any above all blessing or praise" ( Chazon !sh, spot, but since the boy was under bar thing 1nore than this. We appreciate Koveitz Igaros, Vol. l, No. 13 ). He walks mitzvah and halachically incapable of how good Hashcn1 has been to us; among us but his essence is not seen; \Ve granting forgiveness, he asked hi1n his if we never reach beyond this, we are oblivious to the transcendent life all birthday, and resolved to go to him on think it sufficient. We would not feel around us. that day. On the day of his bar mitzvah, deprived because we could not have But when one's eyes are opened, the Steipler did indeed appear to ask known what lies in the next roo1n of it can be a life-changing experience. forgiveness. the King. Many years ago, on Erev Yon1 Kippur, I Motti told me, and 1 have never Of course, that is no rationale for encountered a neighbor at the mikveh, forgotten his words: "l didn't know co1nplacency or n1ediocrity. At Har a local metalworker by the name of that such people existed!" It was such Sinai, the people declared: "Retzoneinu Motti. He told me how he was chozeir a revelation, it inspired his journey lir'os es Malkeinu! VVe \Vant to see our bi'teshuva. Perhaps he was reminded of into a world of holiness, of humility King!" Their request was honored, and it because it was almost Yorn Kippur. and forgiveness, vvhich \vas hitherto the voice heard at Sinai has continued He said that someone had told him unknown to hi1n. to resonate in the neshan1os of all Jews the famous (not yet to Motti) story down through all the generations. of how the Steipler rebuked a boy As Rabbi Chaim Volozhin writes: "But who appeared to be studying Gemara WHAT LIES BEYOND? if he would not, in the first place, enter at the onset of the holiest day in the that first room, he would know nothing year. The Steipler told him it was not o we, too, sing f)ayeinu. Yes - we, about the [other] rooms within ... So it is a day for ]earning but for davening too, live in our own world, how with Torah: by virtue of the light which and teshuva. It turned out, however, Sever exalted or puny, limited by one perceives in the beginning, one sees that there is a greater light, and [then] a yet greater one ...." f@ CORRECTION The Jan.-Feb. issue of the JO dedicat in Erctz Yisroel for Bais Yaakov High School Students ed to "The Tuition Dilemma" reported on the exemplary program of the Kehilla June 24 -July 25, 2007 Jewish Education Fund of AFTA, and its role in raising money to close the • Ta'>te of Seminary Level Hashkafa & Tiyulim for Girl<> entering Grades 10, 11 & 12 budget gaps in the Jewish Day Schools • Hear Shlurim from Rabbonim ;uid Moros from the fmest seminaries of Chicago. (See page 14.) The listing of 11 Improve your lcaming skills, n1cct new friends, rct:civc personalized hadracha names of rabbanim and roshei yeshivas • ExcitingTi)Ufun and Shabbatonim who are on Kehilla stationery inadver tently did not include all the names. The • located at the beautilUI Chochmas Lev Campus in Bayit Vegan full list follows: Rabbi Michael Azose (Senior Rabbi, the Sephardic community), Rabbi Yehoshua H. Eichenstein (Chicago Be Inspired by Toras Eretz Yisroel Center for Torah & Chesed), Rabbi Shmuel Fuerst (Dayan, Agudath and Grow in lbur Avodas Hashem Israel of Illinois), Rabbi Boruch Hertz Haskamah fi-om Harav Shmuel Kaminetzky, Shlita (Association of Chabad Rabbis of Illinois), Rabbi Avrohom C. Levin (Member, Moetzes Gedolei HaTorah), Rabbi Gedaliah Dov Schwartz (Av Beit Din, Chicago Rabbinical Council), Rabbi Harvey Well (Superintendent, Associated Talmud Torahs of Chicago). CALL PRFSIDENT GEORGE W. BUSH each and every day through the Pesach Holiday, the Holiday of Freedom. Call the \Nhite House between 10 am & 4 pm EST at 202-456-1414 & request the release of Jonathan Pollard! 22 YEARS IN PRISON IS MORE THAN ENOUGH! e'~ '.) ,~ snvat 5761 februar)' 1007 •.:i"niN jiJ1i~ N"C'.l W Bush f Aroerica M:r. George · United States o ·dent of the rre~n . }louse ~he Wh\te . Avenue L <1\vanta \600 Penns; DC 1osoo Washington president, h oear Mr· earth. t e oreatest power on to Mr· p esident of th~ "' grant c\ernenc)' wenty ea\ to you as. r d generosity' to d for more than t We app f onrpasston an incarcerate epitome o c \lard who has been Jonathan Po years. .·:; . 1:1,.,nit ~. , > .Ntti~ nl1vo~ i'V" ·Please say Tehillim, Chapter 121, in the merit of YEHONOSON BEN MALKA A Community Project of· National Council of Young Israel A 212-929-1525 [email protected] www.youngisrael.org iJ II 6.. Sponsored by: !Tl (OMPREHENSM www.jonathanpollard.org l..AJ!' NETW0~1NC ~~ \Vhe,.., ~4ring ~otml!"" r-= =~==~~~=~--- --_--_-_------;~ ~~ cH IN s_i_~_H_l'_s_~--~~~;~~;~_;._~-._o_N_=-----~-~-~-----==------=--i I NUMERICAL SIGNIFICANCE ifteen steps. From beginning to end, from kaddeish to nirtzeh, fron1 avdus to cheirus, fron1 Fgalus to geula, all of Kial Yisrael, individually and collectively, climb fifteen steps to complete the Pesach Seder. Just like the fifteen steps leading up to the court yard of the Beis Hamikdash. Just like the fifteen Shir Hama'alos, the Songs of Ascent, composed by David Harnelech in Tehillim. Just like the fifteen stages of miraculous redemption recited in Dayeinu toward the end of Maggid in the Haggadah. Just like the fifteen days from receiving the first n1itzvah in the 'forah on Rosh Chodesh Nissan until the day Hashem led our forebears forth from Mitzrayim to begin their journey to Eretz Yisrael. What is the significance of the nun1ber 15, and why is it so integrally connected with Pcsach and reden1ption? RABBI YONASON GOLDSON To BEGIN AT THE BEGINNING n our search for ans\vers, let us begin at the begin ning. Each day, the Je\V begins his avodas Hashen1 I vvith the recitation of Pesukei deZin1ra, the first fif teen verses of vvhich (beginning V\rith Hod ti laShen1 kin1 /JiShemo) were recited by the Levi'i111 in the Mishkan every 111orning in concert \Vith the karban tarnid,1 and the conclusion of which, Yishtabach, contains fifteen distinct expressions of praise for the Master of the World. It was in reference to Pesukei deZimra that Rabi Yossei said, "May iny portion be \¥ith those vvho complete Halle! every day.'" Yet, Rabi Yossei's co1nment raises many questions. Why does he refer to Pesukei deZimra as "Halle!," especially in light of the Gemara's objection that "One who recites Halle/ every day is a heretic"?' And why does the Gemara's reference to Pesukei deZimra apply, according to Rambam, only to the final chapters of Tehillim beginning with Tehilla LeDovid, the third verse of Ashrei?4 Even the nan1e Pesukei dcZi111ra is puzzling. According to Rabbi S. R. Hirsch, the word shira, usually translated as "song;' refers to a con1position of \Vords rather than music, 1nore akin to \Vhat we vvould think of as lyrics ---~)~;d~;-;:-cs1:1 ;;-;------2 Slwbbos I! Sb 3 lbid. 4 Hilchos TLfilla 7:12; contrast \Vith Ras/ii on the Clcn1ara loc cit RABBI GOLDSON 'fEACllE:> .IEWlS!l l!!STOlff, J\/41 1/, AND HAS/-11'.AFA AT BLOCK YESHIVA Hren SCHOOL IN ST. LrH'JS, r>H), Wlll-:HE HE Al.SO WHrn:s AND l.ECTl'l~lOS. THE JEWISH OBSERVER _·--=-i I I or poetry. Zemmer, Rabbi Hirsch explains, into a single, unvarying system. Ashrei as its focal point, is the daily refers to melody that accompanies the Science itself testifies thus: The prin equivalent of Halle!. With its verses words, transforming poetry into true ciple of entropy, founded in Newton's arranged sequentially according to song. Indeed, whereas we sing zen1iros on second law of thermodynamics, describes aleph-beis, Ashrei asserts the natural Shabbos, where do we find music accom the natural state of the universe as tend order of Creation. Just as no thinking panying the words of Pesukei deZimra? ing always toward disorder. If so, the person can deny the seder, or order, of Would it not be more accurate to call the original ordering of the natural world the physical world, so, too, one cannot introductory section of morning davening that produced the immutable regularity rationally deny the existence of the Pesukei deShira? of nature's laws cannot be accounted for Supreme Orderer. Through the verses by the laws of nature themselves.6 What of Ashrei, David Hamelech declares that greater testimony to Hashe1n's involve nature itself testifies to the Mesaddeir, A DAILY SONG OF HALLEL ment in every aspect of the workings the One Who put the world in order, the of creation? One who perpetually "opens His hand vidently, Rabbi Yossi recognized and satisfies every living thing."8 some connection between Halle! With this understanding, Rabbi Eand Pesukei deZimra so profound THE 'f\.SHREI" PERSPECTIVE Hirsch's definition of zetnmernow pro that he substituted the name of one for vides an extraordinary insight into the the other. The term" Halle!;' explains the f all the practices that might essence of Pesukei deZmira. Whereas Sefas Emes, implies a pure and unadul define the tzaddikimwith whom shira refers only to the words) zemmer terated perception of Hashem's power 0 Rabi Yossei would choose to refers to the accompanying melody and glory. Much the way Nachum !sh share his lot, he singles out those who that produces harmony, transform Gamzu declared ((Garn zu latova," refus recite Pesukei deZimra every day. His ing mere lyrics and a simple tune into ing to recognize even the most acute choice resonates with the Gemara that transcendent music. To Rabbi Hirsch's crisis or suffering as anything other than identifies anyone who recites "Ashrei» understanding, zemmer is "the audible an expression of the Divine Will, so, too, three times a day as a hen Olam Habba.7 soaring of the spirit to the heights of is the recitation of Hal/el an expression It requires little from us to recognize rapture, and the mature outcon1e of of Hashem's absolute unity and ultimate and acknowledge the Ribbono she! Olam thoughts that were working in the soul. benevolence. This is consistent with when His Presence is clearly revealed. To This loftiest work of the human spirit in the Gemara's explanation that the six recognize and acknowledge Him when which his noblest energy unfolds itself Tehillim chapters that comprise Hal/el He conceals His face demands a much is, when inspired by the thoughts of allude to the most foundational events higher level of emuna. G-d, itself a work of G-d."' in Jewish tradition: Yetzias Mitzrayim, Pesukei deZimra, therefore, with By reciting Pesukei deZmira, we eel- Kriyas Yam Suf, Mattan Torah, tee hi' as 6 BobBefman, Astronomy Magazine, June, han1eisiln, and Yemos Hamoshiach.s 2000 8 From Ashrei, Tehillirn.145,16. If the praises of Halle! represent the 7 Berachos 4b 9 Commentary on Shemos 15:2 I Jew's response to the revelation of the I Yad Hashem through open miracles, Ol{Y OF OUR TEACHER AND REBBI then we can begin to understand the l\:lM ABBA FREEDMAN !:J"~l I Gemara's assertion that one who recites ~ Halle! every day is an apikoros. Since we I live in a world of concealment, where ;'' 7ornh for !! I the shroud of nature belies the spiri Our Ch1ltfreo tual reality of Hashem Echad, to praise eferf6iah Dedication Opportunities I Hashem daily for His open miracles '·<'>':'' ·, I by reciting Halle/ amounts to a denial lll:C:HUMASH ...... $5000 of the hidden miracles that define our Ill PARS HA,...... $1000 I earthly existence. All giffs of $1,000 and obove received before May 1 Consequently, Rabbi Yossi comes will be fncluded in an attractive dedication plaque. i to tell us how the spirit of Halle! may I be fulfilled daily, even though Halle! itself may not be said. Indeed, Meshech I Chachma explains that the greatest I miracle of all is nature itself, the seam I less fusion of all the forces of the world I s PeSa-chi1n 11sa better health FITNESS, RECREATION &PLAYGROUND ~ T H E J -;-:-~-S-H-~~-S-E-;~~-. _R ______I ~-----~~~==-- ! a litany of miracles, one after another fulfillment of our destiny. So, too, the sun on the fifteenth of the month, after another? All the fundamental the fifteen steps of the Pesach Seder the fifteen steps of the Seder remind us themes of Halle/ are present, from the direct us along the path that leads that the natural world we live in reflects Exodus to Moshiach, and everything from galus to Moshiach, showing us the supernatural world that is the realm in between. the way we are now free to follow on of absolute truth. When we observe the Yet Ghazal chose to call the eve our journey toward spiritual perfec physical world through the lens of the ning's ritual the Seder. Why? tion and universal harmony. Torah, the consistency of nature need We can find the answer in the not conceal the spiritual reality of the fifteen steps. It is no coincidence Creator. Instead, the natural order of that the Jewish People reclaimed REFLECTION OF the world testifies to the One Who cre their freedom in Nissan, the month PERFECTION ated nature and can transcend nature of renewal, when the entire earth at His will. undergoes techiyas hameisim, as the ut this explanation is still not Unlike those who have passed on resurrection of spring reawakens the enough. Why, we might ask, to the world where Hashem is fully world from the deathlike slumber Bdid Hashem design the world revealed, we who still live must strive of winter. Neither is it coincidence thus? Why did the Master of Creation to penetrate the curtain of nature and that Pesach arrives as it does on the decree that fifteen days would define recognize the spiritual reality behind the fifteenth of the month, the day on the circuit of the moon fro1n invis veil. We conclude Ashrei with the sum which the moon shines full. ibility to total revelation? mation of all that Dovid Hamelech said Ghazal compare the moon both The number fifteen is the gematria - of the aleph-beis ordering that echoes to the Shechina and to Bnei Yisroe/.10 of yud and hei, the first two letters the ordered work of the Master of All: Just as the moon reflects the light of of Hashem's Name. This is the Name "Va'anachnu nevareich Kah, mei'atta the sun, so, too, are the Jewish People that describes the partial revelation of ve'ad olam, hallelukah - And we will commanded to reflect the light of Hashem in our world, where we must bless Hashem by the Name Yud and Hei, Hashem, as an Ohr Lagoyim. Just as seek Hashem's hidden Presence and from now until forever, praise G-d!" the moon changes its appearance reveal Him through our own spiritual The freedom that we celebrate on over the course of its monthly cycle, investigation. Pesach imposes an awesome responsi so, too, does Hashem's Presence in Rabbi Zev Leff points out that at the bility on us. It defines the mission of the world seem to wax and wane end of the first chapter of Halle/, we the Jew to navigate through a world of proportionally with the fortunes of say, "Lo hameisim yehallelu Kah - The light and darkness, of good and evil, the Jews, who travel the cyclical dead do not praise Hashem by the name a world in which Hashem's Oneness highway of history - rising and fall Yud-Hei."Why don't they? Because they is both concealed and revealed. The ing, prospering and declining, with have moved on to the Olam Ha'eme~ fifteen steps of the Seder direct us success ever giving way to failure, and the world of absolute truth in which in our avoda toward resolving the with hope ever rising from the ashes Hashem is revealed in all the glory of contradictions, and revealing that of despair. His four-letter Name. Only in this world which is hidden, pointing us forward, It is on the fifteenth of the month do we have the opportunity to praise and promising us success as long as that the moon is brightest, light Hashem where He is not fully revealed, we persevere. ing our way, as it were, toward the by virtne of our own free will. Now we are free. Let the avoda IO Sanhedrin 42a; Shemos Rabba 15 Just as the moon most fully reflects begin. fi'J A Ba'alas T'shuva's Tale of Shidduchim and Survival A Musical Comedy ata"~&t9 Chrn1u 1(,1dic('.f!l;T (11c>,, '4mfrca 5,1111111cnrci11) Sunday, May 20, 7:30 p.m. YM-YWHA of Passaic-Clifton (For Ladies Only - Preferably Mature!) 27 Find E L I E F \'EWYORK n ELI EF RESOURCES, is a mental health referral service R with a unique sensitivity tc the frum community and : !219 the expertise needed to find the best care available. With our extensive referral network of leading medical professionals, we can partner patients with providers by ·-.,cent ',:s/01 specialty, location and therapeutic technique. If you or a loved one is struggling with any disorder and don't know where to \ 2A6 turn, call RELIEF and get the help and I~ HAL l support you need. lh'iu:- liit, le: ,.'i 99879 02.:180.800,\-; REuEF has the Our services are :1il11(' ,'!hl'lp.org haskama & guidance free of charge and -,:-::_ \1\1'\\ -,,,)p.org of leading Rabbonim completely confidential. '' A SEDER SPECIALTY sure determined by its numberoflayers. was the gaon and tzaddik Rabbi Shnn cl Rather, I've come to perceive it so, for Rosenberg, Rosh Yeshii/£1 of the th1.~n ·· bserve the glow on a child's the layer upon layer of depth and mean renowned yeshiva in Unsdorf ·and the face as he chants the customary ing that I've discovered behind it. beloved leader and mentor of n1an; 0 interpretation of koreich. This And that discovery I attribute to talmidim. Bound as he \Vas to hi;; otu- unique sandwich of matzah and mar a story, true to the last detail, which dents with a fatherly love and devotion, ror seems to evoke in the youngster a contains power enough to revive that he was deeply anguished by the particular spark of pleasure. very childhood thrill - for a new set of those who were forced untn the But as the child slowly matures, and of reasons. battlefields. These ta/midi Iii has already experienced this Pesach thoughts incessantly, and th.cir 1Lu11es sandwich several times in his life, does were foremost in his prayers. the initial thrill begin to fade? Probably. THE CRIPPLED SOLDIER Thus, in spite of the phy::;ic:i.l PJ.rrtcc After all, that's human nature. Until that war had created bet\veen thcrn, he what age would a child be ecstatic about uring the tension-wrought years continued to inspire then1 and r11;.1intain a matzah and marror sandwich? ... That of World War One, many of the com-munication with thcn1 fron; Jfar. is, unless the growing child has probed D Be'er Shmuel's students had This powerful bond \Vas a sour(e of and discovered that very magnitude of been drafted for service in the army. hope and strength for the students on thrill - on a more profound level. For, in The Be'er Shmuel ?··on (1842-1919) the battlefront, and at times even seemed reality, the combination of matzah and marror that we eat on Pesach is a high I point of the Seder - for the adults as ' well as for the giggling kids, munching with delight. I Firstly, and understandably, fulfill ing the custom of the great sage Hillel I can be cause enough to rejoice. We are thereby fulfilling our obligation of Heaa Counselor "al matzos umerrorim" the way Hillel Ahuva Shanae/man understood it - which is a rewarding of Mansey, NY I experience in itself. FOR MORE 1NFORMA1ION C4IL' 02-624-2925 But there are more dimensions to this 0'347-826-6411 interesting sandwich, which is why I've 7."()(JW • 4."0IJ'' EST come to view it as a <(hero" sandwich, no I less' Not the kind that can be purchased at the local restaurant, its heroic mea- I MRS, HOROWITZ LIVES IN BROOi mysteriously connected with miraculous ~in us fora incidents that they experienced along J;inating and infonnative treacherous routes. Son1etin1es, how ever, during the rough exile that it was, tragedy struck hard in spite of the many tears that were shed on their behalf.... AMPUTATION As A CuRE accauntants, attomeys, leaders, physicians ne student had been seriously healllr professionals. wounded on the battlefield. 0 Tragically, doctors prescribed the immediate amputation of his leg f(l) 11101r h~"nmui,111, wnwu as the single remedy that would save AGl'DATH hRAH Of A'IERJC.A Commi~sion on 10ra!i Pntirm his life. 2J2·797·9il00, CXI. 267 1nmhpmjca>@ 1 ····· ...... ------·-·---~------~----·------_······=--i Erroneously, however, the medal landed PIN The Sefas Emes explains that even to achieve a better understanding of the as it was, turned out to be a blessing the Jews who left Egypt as free men bitter suffering of his past. At last, he was and powerful testin1ony to Hashe111's finally breathing the refreshing air of able to thank Hashem wholeheartedly Presence - and, yes, \Vorthwhile for the freedom were still "crippled" from the and equally for the hardships as well as astronomical reward he reaped later. emotional pain and strain of all the for the n1iracles. Perhaps, like the little ones, \Ve can suffering that they had endured. And savor, on a different level, the high thus, the joy of their redemption, with point of biting into a n1atzah/ 1narror all of its glory, was still bittersweet SAVORING THE SANDWICH sandwich. for them. T'he cornbination itnplies that Hashen1 It was only upon the exhilarating pon contemplating the chain of is present at all times; everything that experience of \Vitncssing the n1iraculous events in the story of the crip happens is carefi1lly and Divinely planned. Splitting of the Sea that they became U pled soldier, we can enhance our Everything, be it categorized as matzah/ elevated to a higher, more heroic level of appreciation of the significant "layers" in freedonz or marror/suffering, is in our appreciation, not just of their redemp the matzah and 1narror sandwich. best interest only. tion, but of their former exile, as well. The Sefas Emes explains that matzah If we can absorb this concept, we They were then able to say "Zeh Keili ... symbolizes freedom) and 111arror, exile. have achieved an understanding of This is the very One Who decreed our By eating the1n together, we portray our heroic nature. Appreciating the 111ar fonner suffering." It was at the shores of firn1 belief that Hashe111 is present not ror as \vell as the 1natzah is a heroic the Yam Sufthat they were finally able to only at our redemption, but during the understanding. It is reminiscent of the see and acknowledge the Yad hagedola most bitter periods of exile, as well. His elevated level of recognition that the asher assa beMitzrayim. They could even Presence may not be as apparent during Jews achieved at Yam Snf Hence, as the say wholeheartedly that all that they had ti1nes of bitterness, but He is present, youngsters delight in their Pesachdige endured in Mitzrayim was worthwhile nonetheless. And just as Hashem was sandwich, the adults can delight in its for the salvation and miracles that they present during the slavery and tor meaning. were now witnessing. ment of the Jews in Egypt, He was and Crunch. This soldier, too, struggled to con continues to be so during any exile or Enjoy it as you did when you were tend with his bittersweet ho1necoming any individual form of bitterness that a small. You are fulfilling the obligation after his first wartime experience. Later, person must endure. the way Hillel did. though, upon witnessing the incredible For the crippled soldier, in retro And relish those layers .... It's a hero's survival of his entire family) he was able spect, the sacrifice of one limb, horrible sandwich. fl!J Are you :f.RLl\t VOLUNTEE ".->,-- / ';' ,, <- }l; E ALEPH gAISC.D. ROM & SONG N: MCLE Credits E for Lawyers in states ~~~~~~~c~~~~~~H:itcAEN.;a:') like CA, NY, FL ''"""" ICS r:251/i & the United Kingdom a structure to work with th~~:~~~)) i · µr learning partner can lM~H:can just teach:::lJ:!1d;;j~~jf!ltl repared for you. ""''""-""-">-+ ' """"'""- "'' YISRAEL.COM or call us at 732-370-3344 . 0 [email protected] ..... ______J ------I EXTRAORDINARY FRONTIERS IN KIRUV ··------·-······ I Gernzany and Russia: two countries quotas, with the exception of Israel and Executive Director of the Berlin Yeshiva forever written in infamy in the annals of Ger1nany. Those two countries alloi-ved and Vice President of the Ronald S. Jewish history. Never in the history ofKial Russian fews virtually unrestricted access Lauder Foundation. Yisroel have Jews been subjected to such ta their borders. This open immigration Currently, the influence of the flour suffering as that endured in 20th century policy is Germany's way of assuaging its ishing Berlin community extends to Gernzany and l~ussia. guilt for all that the Germans perpetrated many parts of Germany. The community It is therefore with mixed emotions, against the Jews during the Holocaust. features a yeshiva, a kollel and a midrasha both pensiveness and exuberance, that we Currently, the Jewish population in for girls, as well as a fledgling kindergar report on the quiet, but fascinating, Torah Germany is estirnated at more than ten. The yeshiva has 35 talmidim, while I revolution slowly unfolding in present 100,000! Unfortunately, many of them the kollelboasts six full-time avreichim, in day Germany. It is a revolution whereby do not live in big cities. Rather, the govern addition to some part-timers, and there I many Russian Jews from the former Soviet ment has placed them in small cities and are 15 girls learning in the midrasha. On I Union are returning to Yiddishkeit in, villages across the country, making it very a regular Shabbos, the yeshiva features of all places, Germany. Descendants of difficult for them to associate with other two minyanirn, with an average of some ! Yidden who were persecuted and robbed Jews. This has made the task of reach 80 people davening there. Virtually every oftheiremuna tehora andYiddishkeit by ing out and providing them with some Shabbos, guests from countless German the Stalinist regime of Communist Russia meaningful knowledge of their heritage cities and villages come to bask in the are now being reintroduced to Yiddishkeit a complex one. Yet, the results are rnost light of the yeshiva and to taste authentic I on the blood-soaked soil of Germany. The noteworthy. Judaism. Indeed, the Berlin yeshiva com I ways of Hashem are hidden. We cannot munity, through its outreach efforts, has I comprehend the depth ofHis master plan. succeeded in impacting the lives of thou Nevertheless, let's explore this an1azing, I. TORAH IN BERLIN sands of Jews throughout Germany. I underpublicized development. Rabbi Spinner had never dreamt that After the fall of the Iron Curtain, Jews oday's spiritual generator for he would one day be teaching Torah I frotn Russia began to en1igrate en fnasse. German Jewry is clearly the Berlin in Berlin, but a series of events ulti I Most countries had strict imn1igration TYeshiva and its sister institute, mately led him to his post there. In the the Midrasha of Berlin. Perhaps the mid-1990s, Rabbi Spinner, then unmar I RABBI BIRNBAUM, AN EDUCATOR LIVING JN person 111ost identified with spearhead- ried, spent tvvo years in Minsk, Belarus, LAKIO\VOOD, TS A COl.llMNJST FOR lfAMODIA AND ing the outreach efforts and the quiet engaged in outreach. At that point, he A FREQUENT' CONTfl!BliTOR TO THESE PAGES, MOST 1n:cr.NTt.Y wrrf! 1-J1s TRrnl"rE To THE J.ATt: GER1ff.R Torah revolution in Berlin and through- felt that he had gained tremendously [ from th-e experience, but that it was time L'·T''' f'vF•Mev,,.,,,,,I""~"""______·-·--···otrt Germany is-~~b1-)o:_S~mner, 351 A P R I I. 2 0 0 7 ,------~ ______,______-- -·-----~------"·-~------·------·-··-·=l to n1ove on. storn1 about ideas for outreach an1ong Lastly, when he would get married, his Providentially, almost immediately Jews hailing from former Soviet or wife would have to agree to move away upon his arrival in the United States, he Eastern European bloc countries, for and undertake such a life. bumped into Mr. Ronald Lauder, presi which he felt Rabbi Spinner was suited. Lauder immediately agreed and pro dent of the Ronald Lauder Foundation, Rabbi Spinner realized that the Hashgacha posed Berlin, where there was a huge which had sponsored his outreach efforts Elyona was placing something in his lap influx of i1n1nigrants from the forn1er in Minsk. Mr. Lauder asked him what he that could not be ignored in favor of Soviet Union. In Rabbi Spinner)s words, was planning for the future, and, upon pursuing a legal degree. After much providing Judaism to the large immigrant hearing that Rabbi Spinner was plan contemplation, he agreed to continue Jewish population of Germany \Vas criti ning on n1oving on, perhaps pursuing working in the outreach field under the cally necessary. The only problem was a law degree, Mr. Lauder responded auspices of the Lauder Foundation on that it was "Gern1any," the country that incredulously, "Josh, you can't just leave three conditions. Firstly, he would spend just sixty years earlier had extenninated this business!'' time developing his o\vn growth in Torah 1nore than six n1il1ion }e\vS. Nevertheless, Several days later, Mr. Lauder called learning. Secondly, he did not \Vant to it was one of the only developed coun Rabbi Spinner to follow up and brain- be placed in the former Soviet Union. tries in the \vorld to \.vhich Jews fron1 the former Soviet Union could e1nigrate. Like it or not, they were in Gennany, and they deserved a chance to experience authentic Judaism. For the first two years, Rabbi Spinner spent Ya1nirn Toviln and sun1n1ers in Berlin, while spending the rest of the year BORSA.LINO Hi\.TS! learning in Mesivta 1~iferes Yerushalayim We Also Carry in New York. service Expert titting • Courteous Brand Name Not long after his n1arriage, he 111oved Individualized attention • Hat cleWling & Shirts & Ties, for to Berlin. Big & Tall as well, Renovating • Follow-up care long after sale al Discount Prices Focus ON YOUTH "-1{ Rabbi Spinner was probably the first rav in Gern1any who spoke Russian and ·~ u.i.;i..~'-"'"""' \Vas therefore capable of reaching out to Russian en1igrCs. The pintele Yid in the soul of these Jews was begging for some one to co1ne there and teach then1. So what did he do? In one word, ~ :/ ... Rabbi Spinner encapsulated his approach TRAVELING ABROAD? to outreach: "youth)' - reaching out to Take a TravelCell with you! young people. I' ' i'l'=Ml'I~.¥e:~~,_,v I,.· Unfortunately, the adults coming Incoming calls FREE in many countries! ---- fro1n R.ussia have been heavily indoc trinated with the rabidly anti-religious Rent a cell phone with the lowest rates & best Con11nunist propaganda fro1n their service worldwide! youth in Russia. On the other hand, those between the ages of fifteen and twenty five are mature enough, intel ligent enough and inquisitive enough to be searching for n1eaning in their life. Yet, they are young enough not to be inhibited by entrenched preconceived notions. Call for free pickup locations! The logistics, however, were far from easy-in particular, because the majority 1.877 .CELLPHONE TJavelCell of Jews were scattered in sn1all enclaves ; WWW. travelcell. com Global Cellular Rental Solutions "= "'""""· _.J 36 r-=~-~=~==--~-----_----- CRISIS AND OPPORTUNITY with life and assimilate. Looking Rabbi must be reaching out from son1e\vhere." Spinner in the eye, the boy responded It was primarily for this reason that the The situation was - and is - simul earnestly, "We should not be judged for yeshiva, kollel and girls' seminary were taneously one of crisis and opportu our parents' decisions." established in Berlin. nity. The crisis is that vvithin short tin1e That conviction-laden statement was Sure enough, youth came from all over frames, they blend into the Western ultimately the catalyst for Rabbi Spinner's the country to Berlin for Shabbatonim, European culture surrounding them. decision to nlove to Germany. and left inspired and prepared to become The resultant assimilation can make it When Rabbi Spinner asked the boy if even nlore involved in the Torah activi impossible to reach them. he \Vas interested in fanning a group to ties in their hometo\.vns. Subsequently, The opportunity is the fact that many learn about Yiddishkeit similar to those they attracted other young people from feel a spiritual void, and are thirsting for available in Minsk, he responded affir their hometowns who ultimately went meaning in life. The native Germans have matively. Thus began one successful kiruv to Berlin, absorbed the unique Torah no interest in integrating imn1igrants and outpost in Aachen, Gern1any. That young atmosphere of the yeshiva and Torah adopting them as part of their extended n1an brought a fe\v friends \Vith hi111 to center, and returned to their hometo\vns family. There is no "melting pot mental learn with Rabbi Spinner. Later, he began ready to share it with others. ity," as is prevalent in A1nerican society. a youth group, and eventually, he \vas one This encapsulates one of the amazing Although these Jews are psychologi of the first talmidim of the Berlin Yeshiva. phenomena of returning Jews to Torah in cally being assimilated into the European Today, he is in charge of organizing the Gern1any- the series of concentric circles n1indset, sociologically, they are almost a ca1nps and se1ninars under the auspices that emanate to and from the yeshiva: A culture within a culture. Not accepted by of the yeshiva. His story encapsulates teenager begins to learn Torah, ultin1ately the Gern1an citizens, they are certainly no the phenomenal success story of the ends up in the yeshiva or sen1inary in longer Russians, but they know so little outreach move1nent in Gern1any, \vhich Berlin, and then returns to his or her about Judaism that being Jewish means has snowballed as a result of inspired city of origin to reach out to youth who practically nil to them. If the opportunity youth telling their friends. have expressed an interest in Yiddishkcit. is not quickly snatched, \Vithin a nu1nber Thus) there is constantly tvvo-\vay traffic of years, the cultural forces in Germany A CENTRAL MAKOM TORAH with the de'var Hashem traveling to and will take most of this Jewish population from the yeshiva. to a point of no return. Slo\vly, sn1all centers where youth Until recently, the yeshiva also had gathered to learn and spend Shabbos the great benefit of having Rabbi Moshe "DoN'T JUDGE Us BY OUR PARENTS" began to form in different parts of the Eisemann) Mashgiach of Yeshiva Ncr country. It became increasingly clear, Israel of Baltin1ore, come on a regular Rabbi Spinner relates that after Mr. ho,vever, that there was a critical need basis to deliver shiuritn, leaving the Lauder suggested the possibility of going for a central nzakorn Torah that would iinprint of his inspiring \vords and pres to Germany, he was hesitant. "After all, generate spiritual energy. Rabbi Spinner ence on the students. who chooses to live in Gern1any?" rfhe explained, "If one does outreach, one "[he next hurdle to be overcome vvas turning point in his commitment \vas a conversation with a sixteen-year-old Most of us have several areas that coin- in Minsk. The boy had moved a couple ,. e a ance pete for our tirn.e and attention. \V~ICll of years earlier to the German city of L 61 B l these areas are 111 harn1on"~ vou will •ifi experience a 'l!J!llil nnnn :_:_ peace of Aachen, and happened to be visiting his A Life·Coach n1ind - 1naking you a n1ore effective, happier person. ho111etown when he bun1ped into Rabbi can help you In 2-3 111onths, using \Veekly private phone sessions you can learn to Spinner. The boy had left Minsk at the develop and cffccti\cly lake control of your life. time of Rabbi Spinner's arrival there. The maintain a HOW MUCH MORE PRODUCTIVE AND ENHANCED boy told Rabbi Spinner that he felt he had wholesome WOULD YOUR LIFE BE WITH BETTER UFE BAIANCE? WHY COACHING? ln1proving one's life n1eans 111aking change; and n1issed out on something special. He had ba lance people need support and structure to keep distractions and obstacles fron1 left Minsk just as Judaism was beginning between the swa1nping their dreains and goals. Coaching provides that solid fran1ework to be offered, and had con1e to Gern1any important of support and structure. \vhere there \Vas nothing. areas oj I hare over thirty years experience in helping people fulfill their drcan1s, /If. have authored books, articles and produced cassette progra1ns Rabbi Spinner asked him, "Do people your be. on this subject. mid hare taken special Life-Coach courses. in Germany really have an interest in FREE OFFER - I would be happy to give you a free telephone session. Please Judasin1?" This question was based on call l!SA 845-352-1175 for an appoint111ent. Thank you. - MR. AVI SHULMAN the widely accepted perception that Live a Life of Design, Not Default nlost Russian i1nmigrants in (~ermany [ \Vere completely uninterested in their L1shident1ty,and JUSt~antedtogeton --~ ------, _,\ I' R 2 0 0 7 ' '------I 1-=---===------· ! to expand outreach activities to other German Jews, had little to do with the Ner Yisrael in Baltimore. Eventually, he areas of Gertnany. The 1nap of Germany imn1igrants. The only person available in married and joined the kollel of Mesivta was divided into five geographic regions, Leipzig at the ti1ne to teach a young inan Rabbeinu Chaim Berlin in Brooklyn. and the yeshiva began to devise plans to Hebrevv was a Christian pastor! Last year, 1-labbi Spinner invited hin1 to introduce programs to all of them. The A girl studying in the Midrasha in return to Leipzig with his wife to lead first center vvas Leipzig. Berlin had a second cousin, a young inan the Torah center there. Today, Rabbi and named David Schandalov, in Leipzig. Mrs. David Schandalov are spearhead BREAKTHROUGH IN LEIPZIG Rabbi Spinner journeyed there, met with ing a quiet rejuvenation of Torah life in David and a friend in a cafe, and started Leipzig. Just a fevv short years ago, there was classes for the1n and son1e friends. Every two weeks, the Shandalovs host no Yiddishkeit in Leipzig whatsoever. The As a result of these classes, both young a Shabbaton in Leipzig that attracts so1ne existing official Jevvish con1munity, n1ade inen went to learn at the Berlin Yeshiva. thirty people. The local kehilla provides up generally of elderly non-religious David later traveled to learn in Yeshiva two apartn1ents for the Shabbos visitors, who con1c from nun1erous cities and villages in the area. 'Just One VISION AND SUPPORT FROM ABROAD Remarkable Story' Outside of Germany, too, there are from several major pivotal players in the suc Yeshiva Fund cess of the Berlin Torah Center and the positive i1npact that it has exerted on Box 82 Ger1nany, far beyond the environs of Staten Island, NY 10309 Berlin. [email protected] A factor ensuring the success of all programs has been the support of the Chareidi kehillos of Western Europe, in particular the fru111 co1n1nun1t1es of Antwerp (sec next section) and London. Nun1erous influential and caring n1en1bcrs of the London con11nunity, led by the Nasi of the Berlin Yeshiva, We need your help to ensure proper delivery of the Jewish Observer to your home. Please attach current mailing label in the space below, or print clearly your address and Rabbi Chanoch Ehrentrau, Av Bcis Din computer processing numbers that are printed above your name on the address label. of the London Beis I>in, have been active in providing both the vision and critical financial and moral support to help spur the Torah revolution that has taken root in Gern1any in such a short tin1e. Affix old label here A revolution is underway - a revo lution that epitornizes the concept of A1n Yisroel's eternity; a revolution that Name ______displays that no matter how far from Hashem a Jew is propelled, he can always New Address be brought back to his Father in Heaven; City, a revolution that brings full circle the ter rible evil of tvvo countries- two countries State, ______.Zip i whose governn1ents sought to eradicate Date Effective ------ all forms of the Jewish Nation, spiritually and physically. Those governments no Send address The Jewish Observer longer exist, but in their place, in their changes to: Change of Address very countries, seeds of Yiddishkeit are 42 Broadway, 14th Floor, New York, NY 10004 sprouting in the offspring of the very I Please allow 4-6 weeks for all changes to be reflected on your mailing label. We will not 1 h 1 1 d S h "L-~:=·~:~~~~~~~~~ ~- ~~:,:·:.::~;~::~;::~.:~;; I r-=--- ·---·. ··--·-·-···· ··------______T J-l -L.. -... -.. JE\'Vl.'iH-.. ·-...;--;;;-...;--...;-...;--;;;-.;..-·...;·-;;;-;;;·;;;;· OnsEHVEH=='------~------=l a Higher Being, the Father of Kial Yisrocl deepest recesses of their ]e\vish nesfuunos. Acheinu he has been absolutely effusive. who has not forgotten His children. One bachur walks one hour each vvay to 'fhe private audience that the bachuritn daven the three tefillos \vith a rninyan from Gern1any have vvith Rav Leibish each Shabbos. One girl cats only fruits serves as the highlight of every Acheinu II. DATELINE: ANTWERP and vegetables because she does not have Shabbaton. access to kosher food. Acheinu has also becon1e involved in As n1ore Antwerp Yidden became lifecycle events, beginning \Vith brissin1. A SMALL VOLUNTEER EFFORT involved, they formed an official orga Almost every Shabbaton in Antwerp BECOMES A MOVEMENT nization to bring Yiddishkeit to our cuhninates in a bris n1ila celebration. brethren in Gcnnany- "Acheinu." The nzesiras nefesh and sitncha \vith few years ago, several concerned One of the greatest challenges facing which these boys undergo a bris is most Je\.vs from Ant\verp, Belgiu1n, the fledgling ba'afei teshuva movement inspiring. Acheinu has also organized A realized that countless Je\vs were in Gern1any is the fact that currently, nun1erous pidyon haben ceren1onies. living in Germany) n1any within one there is no established Jewish community The families that host separate hour's drive from the Antwerp Jewish on Gern1an soil. The Antvverp volun Shabbosos for girls and boys have also community. Many of these Yidden were teers understood that to complen1ent been instrun1ental in tnaking shid seeking their Jewish roots, with virtually the efforts of Rabbi Spinner's center, duchim. Usually, the chasuna takes no one to offer guidance. yeshiva and n1idrasha in Berlin and place in Germany, followed by Shabbos A number of Jevvish young \Vornen other locations across Germany, it \vas Sheva Berachos for the entire families in living in Gern1any expressed interest in important that Antwerp families host Antwerp. Yiddishkeit by participating in a program groups of young Jews from Germany One \\1oman from Antwerp \vho has called TOP (Torah Over the Phone), for Shabbosos. To jumpstart this idea, been involved in Acheinu since its incep run by Rabbi Ralph Ulman of London they organized a Shabbaton in Antwerp tion said, "He \Vho has not seen the More than three years ago, Rabbi and tOr young 111en. The inspiration derived simcha at a Shabbos Sheva Berachos for Mrs. Yehuda Herzsaft of Antwerp began from that Shabbaton brought to life the one of these couples has not seen true to invite them for Shabbosos. These abstract ideas that the young men had si111cha." encounters convinced Rabbi Herzsaft learned about Yiddishkeit. That first that there was a strong need for shiurin1 Shabbaton, just as the organizers had and outreach progra1ns in Gennany. He, vvished, served as a catalyst tOr n1any Ill. INTERVIEW WITH OLGA together with Rabbi Shalom Yisrael Klein, 1nore. AFANASEV Rabbi Yisroel Mantel, Rabbi Mendel Frank, and several others, began to ENTHUSIASTIC PARTICIPATION OF lga Afanasev is a 23-year-old travel regularly to Germany, where they ANTWERP RABBANIM woman who was profoundly delivered shiuriln and tried to provide 0 influenced by Acheinu. spiritually thirsty Jews with a taste of The rabbanim of Antwerp have Following her marriage two years ago Torah. becon1e inti1nately involved \Vith (Rabbi Spinner was theirshadchan), she Rabbi Klein recalls a mother approach- Acheinu, serving as pri111ary sources of and her husband moved to Yerushalayim ing him ecstatically, exclaiming, "Thank halacha and practical guidance. Rabbi where her husband learned in the kol you! Thank you1" "V\~1en I asked why Eliyahu Sternbuch N"v"n>, Rosh Beis Din lel of Yeshiva Midrash Shmuel, and she she \Vas so grateful," he continued, "she of Antvverp, becan1e so enamored \Vith attended the Moreshet division ofNeve ansvvercd, 'Because of you, n1y daughter the German hachuriln that he requested Yerushalayim Seminary. Today, they are has begun to learn the Hebrew alphabet. to host some boys for the Pesach seder. In back in Berlin, where she is finishing In all our years in Russia, she didn't addition, Rabbi Sternbuch has journeyed her studies and working part time in even know she was Jevvish. No\V, I am to Berlin to deliver shiurim and \vords of Midrasha, where she gives classes and so pleased that our religion, vvhich had chizuk. Rabbi Arnran1 Honig, dayan in is involved in outreach. Her husband been denied her for so long, has once the Antwerp Kehil/a, has also invested is learning part time in the kollel in again become accessible.'» inuch tin1e in furthering Acheinu's vital Berlin and is administrative director The thirst for Yiddishkeit has been work. of the yeshiva. tre111endous a1nongst bachuri1n, as well. Perhaps the greatest support for Q. Can you tell us a bit about your They learn from whomever they can, and Acheinu has come from the Pshevorsker history? sorne spend their su1nmer vacations in Rebbe, Rabbi Leibish Leiser N"P~?v, A. I grew up in Kiev in the Ukraine. yeshivas in Eretz Yisroel or Gateshead. of Antwerp. The Rebbe has taken an As a child, I had absolutely no Jewish Rabbi Klein relates that the n1esiras active interest in Acheinu's activities, education. At the time of my family's nefesh displayed by these young Jews and although he is generally sparse move to Germany when I vvas fifteen, I 111 had never set foot in a shul. _d. L~ddishke1t can only come tion~th~---w1th-~ords,.m.pra1s1~g-~~~p~~ g 39 ------Q. When were you first exposed to opportunity to see Yiddishkeit prac Our hosts and hostesses helped us Jewish observance? ticed in a communal or family setting. keep our balance. We would constantly A. Our move to Germany brought My knowledge increased, but it was call then1 fron1 Gern1any for guidance in with it a great void in our lives. Growing all book knowledge. You can read in dealing with our difficulties and properly up in Russia, we had beco1ne accus ArtScroll about a woman's obligation performing mitzvos at our level. They ton1cd to Russian society, where there to light candles, and you can know made sure that our outward observance is a strong sense of culture and intel all of the halachos, but you will never was unifor1n with our penilniyus - our lectual pursuit. In Germany, this was appreciate the mitzvah until you come inner selves - and in our zealousness, missing. So1ne of us were beset by a to a Jewish home and see the mother we did not recklessly take things upon deep spiritual emptiness. Knowing that of the house immersed in prayer, pour ourselves that we could not sustain. \NC were Je\vish, we explored our Jewish ing out her heart to Hashe111 at candle Q. What drew you most to the families roots. About five or six years ago, we had lighting. in Antwerp? settled in the small town of Onsburg. The people from Acheinu who came A. Undoubtedly, their authenticity Even though we were not religious, I to Germany eventually invited us to - the way we saw that they really cared would son1etin1es go to the local syna their homes in Antwerp, providing that about us and loved us. We Russian gogue on Shabbos with friends, where integral component of Yiddishkeit that immigrants are especially good at dis we enjoyed the service and socializing \Ve \Vere m1ss1ng. cerning sincerity or the lack thereof. with friends. Q. Can you describe the in1pression We saw that these people were not just The rabbi of the community, Rabbi that a Shabbos in Antwerp had on you interested in chalking up another ba'al Stein, began to invite us to his hon1e for and your friends? teshuva- they really cared about us. The classes in the evening or on Shabbos. A. What can I say? Every Shabbos affection displayed by the small children That piqued our interest. Later that year, spent in Ant\verp was a profound spiri was so1nething that \Ve had never previ when I and a number of other young tual experience. We sa\-v that Judaisin1 ously experienced - the har1nonious people in the group were told about a is a living religion. We never saw this in life, the way the father would ask the seminar being organized by the Lauder Russia and Germany. Even the few frum children the questions on the parasha Foundation, we gladly attended. Je\vs that we n1et in Germany V\'ere such a at the Shabbos meal - were all new and I met Rabbi Josh Spinner there, and he n1inority, so con1pletely surrounded and wonderful experiences. I re1ne1nber one invited us to visit hin1 in Berlin. I spent outnun1bered by the non-Je\vs or non vvon1an V\1ho learned with n1e. She \¥Ould Shabbosos there and learned much from religious Jews. We saw the beauty of a life tell me, "This is what I would say to my hin1 and from the sn1all co1nn1unity that permeated by Torah. We saw an entire own girls, so this is what I will say to you, had developed around the Berlin Yeshiva. co1nn1unity living in today's \Vorld \vhile too." And she meant it. A thinking person, interested in seek simultaneously living in accordance with In conclusion, I nlust tell you about an ing out the e1nes, v.rill dra\v conclusions the age-old Jewish religion. incident that 1 cannot forget. I was at a about Hashern, His Torah, and one's own Perhaps n1ore than anything else, n1y wedding in Germany and a middle-aged, obligations as a Je\v. friends and I vvere struck by the sensitiv Russian-looking lady \Vas sitting across Q. Did this spur you to pursue any ity, respect, genuine caring and war1nth from me. Out of the blue, the lady asked formal Jewish education? that our hosts had for us. As important 1ne, "Do you know Modeh Ar11?" A. Yes.After spending many Shabbosos as it is to learn about Judaisn1, one can "Of course 1 do," I ans\vered. with Rabbi Spinner and attending classes not discount the vital necessity for \Varn1 She then re111inisced about hoV\', 111any about Yiddishkeit, I decided to join the relationships with other people who are years ago, when she \¥as a young child, Jvlidrasha Se1ninary while sin1ultane also frum. her grandparents would sing it to her. ously pursuing my secular education These families fro1n Ant\verp became After talking with her for some time, in university. My years in Midrasha our mentors. Both the 1nen and \\>01nen I came to the chilling realization that n1ade a profound in1pression on n1e and guided us, treating us like \Ve \Vere n1en1- although she had numerous grandchil strengthened 1ne in 1ny resolve to lead a bers of the family. dren, not one of them was Jewish. All of Torah life. Q. How did they guide you? her children had intermarried. This poor Q. How did you get to know A. You must understand that one of \-VOn1an, whose G-d-fearing grandparents Acheinu and the Je\vish con11nunity of the challenges of a ba'al teshuva is to had sung Modeh Ani to her as a child, had Antvverp? achieve the proper balance in Yiddishkeit. no Jewish descendants. I left the cliasuna A. One of the greatest problems The ba'al teshuva learns many things, yet with a heavy heart. \Ve faced on the path to teshuva \Vas so1netin1es has insufficient knowledge of l 1nust say, the next n1orning, when I , the lack of actual contact with liv- how to integrate the book knowledge in arose, I said Modeh Ani with such kavana ing, practiced Yiddishkeit. Most people practical terms. She can start undertaking and such simcha. \'\'hat a zechus I had to living in Gern1any live in tovvns with customs that are truly beyond her at that be an observant Jew, to marry a yeshiva 1 point in her life. student and live a life of Torah! IIil ' ~l!Je~1s~~o~u~t1ons,afford1ngno __J SHMITTA REFLECTIONS Blessed is the man who trusts in I. BITACHON -TRUST The tax collector answered, "That Hashem, and [for whom] Hashem was a warning. Today. I must bring the [alone J is the object of his trust. nee, Heaven directed the Ba' al lord the rent. The warning is repeated And he will be like a tree planted by Shem Tov to go to a certain three times. If, after the third warning, I water and that sends forth its roots to the 0 village to learn the trait of do not produce the money, the lord will rivulet, and that will not mind should bitachon. So the Ba'al Shem Tov trav incarcerate me and all of my family." heat come, and its leaves will be fresh, and eled there with his students, where they TheBa'alShem Tovsaid, "It is obvi in a year of drought, it shall not worry; lodged in the house of the village tax ous from your happy countenance that nor shall it desist from yielding fruit. collector. The tax collector was very you have the necessary sum. Please go The heart is most deceitful of all, and happy to have such eminent guests. and give the money to the lord before it is diseased - who can know it? The next day, as they were all dav the meal. We will wait for you, and then I, Hashem, probe the heart, test the ening, one of the village lord's bailiffs sit calmly to eat." innermost thoughts, so as to reward each came to the house, knocked a big stick Their host answered, '~s of now, one according to his conduct, according on the table three times, and left. The I have not even a single penny, but it to the fruit of his deeds. guests were dumbfounded. They looked can be taken for granted that Hashem (Yinneyahu 17, 7-IO) at their host, who was unmoved. A half will provide for me. Since I still have hour passed, during which time they three hours left, let us eat and drink RABBI BECHHOFER, A FREQUENT CONTRIBUTOR had finished davening, and again the unhurriedly." TO THESE PAGES, JS A MAGGIO Sf-lfUR AT Y£SHl\IAS bailiff came, knocked three times on So they sat to a leisurely, calm meal. OHR SOMAYACH IN MONSEY ANO AT THE MESIVTA the table, and left. The Ba'al Shem Tov As the meal ended, the bailiff came for OF YESHIVAS R' YrrZCHOK ELCHONON. HE IS ALSO EDITOR AT A!ffSCROLLMESORAH, CURRENTLY WORK- asked their host, "What is the meaning the third time and knocked on the table. of these knocks?" Still, the tax collector displayed no anxiety. They bentched at length and in The theme of this story (and similar right measure. tranquility. Their host then donned his ones) has permeated our consciousness. Is there nothing that is beyond the Shabbos finery, and said, "Now l must Its theme is clear: If you really, really grasp of a "true" ba'al bitachon? If you go deliver the rent to the lord." place your trust in Hashem, all your do not attain what you need - and Once more, the Ba'al Shem Tov needs - perhaps even desires - will perhaps even what you want - 1nust inquired, "Do you have enough be met, at exactly the right time, in you conclude that it is because you money?" exactly the right place, in exactly the lack bitachon? From these stories, Their host responded, "I still do not have even a single penny, but Hashem Heaven J in':U1y event~·;::;;i;·y sho.~d'~TtOiJ-,\nd·-tife ''Ca;1-·111e~·carter>s-~bitachon be greater -r11·a11 myself for naught? ff I have bitachon, then with ours? \Ve have striven to achieve bitachon, will definitely provide." out doubt, it will corne to 1ne autoinatically ...." yet have ren1ained unsuccessful. The cart He took his leave and departed. As So he sat down by his stove, and started saying er, on the other hand, heard you but once, the Ba'al Shem Tov and his students Tehillim. \Vhen his wife and children demanded sat by his stove, and attained a treasure!" stood watching, they saw a fine car that he take to his cart, he rebuked them, "Are you The Aisheich responded with an analogy, "There crazy, Heaven forfend? Did I not hear explicitly riage making its way towards the tax is a difference between pounding a peg into hard from the Alsheich that if a person trusts Hashen1, ground, in 'vhich the peg will stand firm and collector. Their host stood by the car his sustenance comes to him even without effort? ... immobile, and pounding a peg into crumbling riage and spoke a few words with the You, too, my children, should follow my example, soil. in which the peg will shake and will not stand traveler within. Shortly thereafter, the and our sustenance will con1e to us autotnaticaHy." firn1. \Vhat the carter heard from n1e, he took tax collector continued on his way, Eventually, they sold the cart and donkey to a as a solid fact, with neither doubt nor anxiety. non-Jew. VVhile the non-Jew was out with the don This is not the case \vith you. Since the greater a while the carriage departed and went key and cart, digging day, he found a buried trea person, the greater his yeitzer hara, you are like its own way. However, they then saw sure. He filled sacks with the treasure and placed the crumbled soil, turning the matter over: 'Yes, the carriage come to a stop, the traveler them on the cart. Suddenly, a rock fell from the no, perhaps this would be a miracle, perhaps this calling to their host to come back, and mountainside and struck him dead. ()ut of habit, is not the way.' You have many doubts, and your the donkey returned to the carter's house, drawing bitachon is crumbling. You must pound the peg when he returned to the carriage, the the gold-laden cart. Upon finding the sacks full so deeply do\vn that it reaches a bedrock that I traveler began counting coins and giv of gold, his children can1e to the carter and con has not been \.Veakened by doubt. Then the peg ing them to the tax collector. ceded: "Your bitachon provided your salvation." will stand firm." (Madreigas Ha'adam, l)archei I \!Vhen the visiting carriage drew The Alsheich's students asked the Alsheich, Haliitachon chap. 5). closer to the Ba'al Shem Tov and his I students, they asked him, "Why did you call our host back and give him I money?" The traveler answered, "I proposed to him that I would purchase all the I whiskey that he produces this coming winter. Initially, we could not come I to terms, as he refused to settle for anything less than his asking price. Realizing, however, that he is an honest I man, I felt compelled to pay his price. I As he said he had to go deliver the rent, I was not able to spend 11iore time chat ting with him." The Ba'al Shem Tov then said to his • Exciting Program students: "See how great is the power • Experienced Staff OUR RENOWED GUIDE ofbitachon." R' YAAKOV TURENHEIM (Sippurei Chassidim, Rabbi • Expert Guides Shlomo Yosef Zevin ':r::iT, Parashas • Noted Guest Lecturers BechukosaiJ' & A Se(e~t, :o'!fl:~rrl~l !J{oup --Another~St()fj:- ()nee, the Alsheich ( t6fil qfgirl~ lik~yqur;~~Jfk' Century author of co1n1nentaries on Chunwsh I and Nach, and halachic responsa) spoke about bitachon vis-ii-vis effort. In the audience, there was I a man \Vho carted day for a living. After hearing the Alsheich, he said to hin1self: "Have f gone 1nad? If alt my efforts are empty and inappropriate, why do I toil...? Since all this work is for sustenance i that is already mine, that was decreed for me [by I I A P R I L 2 0 0 7 and many others, this would seem to G-d's will that you should be evicted. outcome, however, does not guar be the case. A different perspective, Accordingly, a person who doubts antee the best possible result for me however, is suggested by the Chazon that the outcome of any decision personally. 2 !sh ?··~t (in Emuna Ubitachon). (made leSheim Shamayim, of course) This is even true for a person who The Chazon !sh notes that a neces will be the best one possible for him would seem to be worthy of the best sary corollary of the notion that with is a person who lacks bitachon. possible result. There are simply no enough bitachon everything will be On the other hand, the Chazon guarantees. Yaakov Avinu knew this for your very own personal "best" is !sh suggests that in the absence of when he said (Bereishis 32,11): "I the assumption that whatever expec prophecy, we have no way of know have been diminished by all the kind tations you have or choices you make ing how we fit into Hashem's master nesses." Yaakov did not lack bitachon. in life, you may rest assured (assum plan. True, any decision that I make, He knew that there are no guarantees: ing that you have "true" bitachon) no matter how small, must be con "Perhaps I have become sullied by that they will work out to your best figured into the plan. And, ultimately, sin" (Rashi from Berachos 4a). As personal advantage. Can you be sure the plan itself leads to the best pos Yirmeyahu tells us in the verses we that Hashem is going to send you the sible outcome for Am Yisroel and saw above, bitachon may lead to 1nany money to pay the rent? Perhaps it is for humanity. The eventual positive positive results. "And he will be like a tree planted by water and that sends forth its roots to the rivulet, and that will not mind should heat come, and its leaves will be fresh, and in a year of drought, it shall not worry; nor shall it desist from yielding fruit." But, then again, it may not. "The heart is most deceitful of all, and it is diseased - who can know it?" We ourselves n1ay not kno\v what is going on inside ourselves. "I, Hashcn1, probe the heart, test the innermost thoughts, so as to re\vard each one according to his conduct, according to the fruit of his deeds." Our trust is in Hashem's ultimate awareness, concern and direction. EMUNA: A PRECONDITION FOR BITACHON itachon, writes the Chazon !sh, I I is the belief that everything Bthat happens in this world is the result of Hashem's decree. The necessary precondition for such bitachon is emuna. But emuna is also a victi1n of misconception. 2 Indeed, there is no guarantee that the positive result will happen anyti1ne soon. \Ve see nu1ner ous places in Chazal where positive outcon1es may come n1any generations after a decision \Vas n1ade. For cxa1nple, see Rnshi to Bereishis 33,16: "And on that day, Eisav returned to his \Vay - Eisav hi1nself. But the four hundred 1nen that \Vent with hi111 sneaked away fron1 hi111.. .. I And where did Hashem reward the1n? In the days of David, as it says (Shmuel I 30:17): "But , only the four hundred lads that rode the ca1nels [eluded David]." 1 44 I ------·-·-·····-·--~------1 T n E J ' ;,. '-~ - H--~-~ :-: ,; ~ -, ,; ------_-- - --=-=-~-=~----=-i I Many people assun1e that crnuna is "mastered" the midda of bitachon) THE RELATIVITY FACTOR a belief that one either does or does never lose sight of the fact that they not possess. They do not perceive a are not subject to mere chance and ven according to the Chazon !sh, continuun1 in ernuna. Chazal did. happenstance. A ba'al bitachon knows however, there is another aspect They defined people who merely pos that his perspective in the face of Eto bitachon - that a holy spirit sess the minimal set of beliefs (viz., adversity does not guarantee him rests upon a person vvho possesses the Rambam's Thirteen Principles) as a "positive" outcome. His l1itachon, unique bitachon. It is a spirit of con "ketanei an1ana - sn1all believers." .i ho,vever, provides hin1 the security fidence that Hashem will help him, as Their en1una is \veak. Minin1al belief of the knowledge that Hashem guar King David says: "If a camp encamps may prevent a person from con1n1it antees that the ultimate outcome will against me, my heart will not fear; if ting niajor sins, but it will have little be positive. a vvar arises against 1ne, etc." ( Tehillirn impact beyond that. This bitachon, anchored in a great 27,3). This aspect is relative to this Over and above the minimal set of er n1easure of enzuna, in and of special person's unique bitachon and beliefs, enzuna is a rnidda, a character itself, alleviates the anxiety caused the special measure of his sanctity.s trait like any other character trait. by life's challenges. Moreover, a ba'al Because he attained this lofty level Thus, just as a person nlay possess, for bitachon knows that there are no of bitachon, Nachun1 Ish Garnzu \Vas cxan1ple, rnore or less anava (humil personal guarantees; nevertheless, secure in the knovvledge that ('gan1 zu ity) or tzeniyus (modesty), a person his n1idda of bitachon ren1inds him let ova - this, too, is for good" (Ta' an is may possess more or less enzuna. As a that Hashen1's succor may vvell be at 2 la). Since Nachum !sh Gamzu attained rnidda, our crnuna is n1easured by the hand. In any event, no situation is a unique level of bitachon, his holy, extent to \vhich our perspective on irreparable (whether in the long or confident spirit afforded him serenity Creation emerges fron1 a conscious short term). in his trust in Hashenz. a\vareness of the \Vondrous, infinite The ideal role models for a ba'al No matter what level of bitachon one vvisdo1n of its Creator.4 bitachon are Lulinus and Papus. 1' attains, to the extent that a person trusts Just as en1una is a 1nidda, and the VVhen confronted with in1n1inent in Hashem, he will be equipped to face extent of your cn1una is the extent death al kiddush Hashem at the hands adversity: "For there is no sadness in to vvhich you perceive the wisdo1n of the Ron1an governor Turinus, the world for the one who recognized of the Creator in His Creation, so, these two tzaddikim told him: "We the light of all lights of truth" (Koveitz too, is your bitachon also a rnidda.s are [evidently] liable to death before Igros Chazon Ish 1:36); and perhaps even The extent of your bitachon is the Hashem. If you do not kill us, He to attain happiness: "And the one who extent to which you perceive that as has other executioners. He has n1any trusts in Hashem is full of happiness" a participant in the Creator's master bears and lions in His world who ( Sefas Em es, Acharei Mos 5654; see also plan, you fill an essential role in the can kill us. The reason that Hashem ibid, Sukkos 5645). ongoing development of this extraor has delivered us into your hands is The Chazon Ish adds, however, that dinary Creation. because He intends to revenge our there are people who piously espouse blood upon you" (Ta'anis !Sb). It may bitachon when they feel secure, but not be the best thing personally for a whose bitachon dissipates the mo1nent THE RESPONSE OF A BA'AL person to be killed, but it is part of that their sense of security is disturbed. BITACHON the master plan. For exan1ple, a storekeeper vvho possess Returning to the story with which es true bitachon would not be distressed ere \Ve \Vere to function at we began, from the Chazon Ish's if a competitor opened a similar store higher levels of bitachon, perspective, if the tax collector is con nearby. On the contrary, a true ba'a/ W how would we respond to fident that Hashem will provide the bitachon would even help his competitor a difficult situation? How vvould \Ve needed funds, he possesses incom establish his business! The ba'al bitachon react \Vhen confronted vvith an epi plete bitachon. A n1ore con1plete sense trusts that Hashem will bring both of sode that would make most people of bitachon would be that whatever apprehensive? happens, Hashem has His plans, and s·--·Ne;ert-heiess·:-cer-t:lir_l_STtUatio 11s c·a;:;·n~;-t ___be Ba'alei bitachon (people who have even if I end up suffering, I trust that changed no matter how great a person's bitdchon. (See J\Jichtav A1eiEliyahu vol. 4, pp. 98-100, which 3·-·-5ee·-i-1le-·-aeSCrTpti0~1- of Noach in Ras/ii t(; He knovvs vvhat He is doing.1 co1n1nents on the Getnara (T21'anis25a) that Bereishis 7,7. 6-S~~,-aE~;th_e_Ge1-;;-;:-a-i<-1fiCs~-~)-;;~s~~FC()~CC!:ti---=- indicates that it would have been necessary for 4 The Chazon !sh lists several 1nodes of conte111- ing Chananya, ivlishael and Azarya. ffashem to destroy the world and start it frorn plation, study and other tools that can enhance 7 Sltni!arly, in the story in footnote #1, the carter scratch to inake the i1npoverished Rabbi Elazar a person's etflllna. 1nust not expect autotnatic sustenance. [fit is ben Pedas rich - and that even then, he n1ight 5 According to the Chazon Jsh, bitacho11 as a proper for hin1 to sit and say Td1illi111, he should not have been rich the next ti1ne around, as it middd is very nnJCh in line \Vith its literal trans- do so regardless of whether he \Vill receive his would have spoiled the Heavenly plan ~f he were a wealthy nu1n.) L' as ''trust~···· ------l•vmgeffocUes,Jy. ... ~ .------. A P R I L 2 0 0 7 them success - or failure - as required Another defining characteristic of incarcerated for another two years... by the master plan.9 a true ba'al bitachon is that he does (Rashi to Bereishis 40,23 ). Indeed, the person who possesses not publicize his acquisition of that At first glance, there seems to be false bitachon is worse than a person trait. He is a paragon of hatznei'a an apparent contradiction here: On who lacks bitachon: While a per leches (walking modestly; see Micha the one hand, Hashen1 pron1ises us son who lacks bitachon is lacking a 6,8). In fact, a ba'al bitachon will blessing in what we do. We will not primary component of Judaism, a invariably bemoan his lack of that be blessed if we do not "make our person who possesses false bitachon trait. That he does possess bitachon hishtadlus" - exert ourselves- to begin suffers fron1 an even n1ore dangerous is only manifest to others in the with. Yet, on the other hand, Yoseif is - and contagious - disorder. How so? strength that he derives from his trust criticized for having made his own A person who lacks bitachon is so in Hashem. Hence, a ba'al bitachon effort. Should he have remained idle, obviously not a role model that he docs not worry if a rival opens an trusting Hashem a1one?JO will not influence others. A person identical store down the block, but Rabbi Eliyahu Dessler (in the last who possesses false bitachon, however, will assist him as much as possible. speech he ever gave, in 1954 - Michtav rnay serve as a role 1nodel. Indeed, he The Chazon !sh notes that such a per MeiEliyahu vol. 4, pp. 28-31) explains 1nay even presun1e to educate oth son, one vvho even does chessed with how one inust balance one's personal ers) inculcating them vvith his false his con1petitor, increases sanctity efforts and exertions vs. his trust in bitachon. Moreover, since so little is within the Creation to the greatest Hashem: If your emuna is strong, expected from a person who lacks extent possible. Such an individual you are able to discern the spiritual bitachon, he vvill not con1e to cause is truly mekadeish Sheim Sharnayim. trends that are active in the world, in a chillul Hashem. How praiseworthy he is and how what direction they are propelling the On the other hand, when suf blessed is his generation! world, and you within it, and accord ficiently provoked, the person who ingly direct your own efforts. The goal possesses false bitachon will display is to knovv and be conscious of a basic his underlying repulsive character 2. HISHTADLUS - PERSONAL principle of bitachon: that any exer and cause a chillul Hashem. People EFFORT tion or effort that is not motivated by \vill inevitably ren1ark: This person spiritual aspirations - an exertion or \vho lpurports to] practice rnussar, nd I shall bless you in all that you effort that is motivated by n1aterialistic hov·.,r repugnant are his deeds and how do (Devarim I 5, 18). aspirations - clashes with en1una. disgusting are his schemes! A "[And the butler did not Admittedly, concedes Rabbi Dessler, remember Yoseifl and he forgot him" the balance between legitimate and ·9- ~E~;id-~~llf):t11e-1;;.,;·;,of/1~iS:ig;;s·gc;-;;11~~Cre n1 ean t for the 1nasses that function at the lower levels - Because Yoseif pegged [his hopes} on necessary hishtadlus - your quest of bitachon. the butler's re1nen1bering him, he ivas for resources that are required so as to fulfill your spiritual aspirations ~ Endorsed by RABBI and their needs, and illegitin1ate and I';; MOSHE MORDECHAI unnecessary hishtadlus - your quest for resources that you desire so as to (Schulman fulfill your materialistic aspirations ~ CTA CC , and their prerequisites - is very fine. Much prayer and much Divine aid are ------] 0 A well-known jest illustrates the point that J--lashe111 expects so1ne effort on our part: A flood ca1ne and a tnan had to din1b onto the roof of his house. As the waters rose, a neighbor in a rowboat appeared, and told hi1n to get in. "No," replied the 111an on the roof, "}lashcm will save 1ne." Then a firefighter appeared in a speed Specializing in small batim for a perfect nt. boat. "Cli1nb in!" shouted the firefighter. "No," replied the 1nan on the roof, "Hashem will save n1e." A helicopter appeared and the pilot shouted that he would lower a rope KARKA IN IRITZ YISROIL to the inan on the roof. "No," replied the Call Rabbi Gavriel Beer for information on 111an on the roof, "Has/1c111 will save inc." obtaining cemetery plots in Beth Shemesh Eventually, the 1nan drowned and went to and other locations in Israel. Experienced Shadchan heaven, where he asked Hashem why He hadn't for all age groups helped hi in. "I sent a rowboat, a firefighter, and 011-972-2-656-9427 a helicopter," said l-Iashen1. "\Vhat n1ore do you 347.702.9494 want?" ~------______J ------=l r-=~-~-=-===~~~~~--~-~~~~=-----~=~===;;;-;;;'="=-;-;;;.=J;;;c;;;· ;;;'W;;;·;;;·;;;s;;;·.;;;~.:=;;;O=B;;;s;;;· ;;;E=R=V=E='=' ;;;-c-- _-_-_--_-_--_____ required to attain that balance. The word histapk11s is difficult to bar Chana in an explanation of It \Vas in the maintenance of that translate into English. Son1etimes, Sabbei deBei Atuna d"h Aisei precise balance that Yoseif did not it translates as contentn1ent, other Budiya).u meet with success. He was not pun times as restraint, sometimes, as sin1- A final Chassidic tale captures ished with the additional two years in plicity and other times as frugality the mindset of a ba' al bitachon who prison because he asked the butler to - but it transcends all those defini possesses the trait of histapk11s: help him out. Every person is required tions. It is the focus, the perspec The holy Gaon Reh Shmelka of to act to save himself, and Yoseif was tive on life and living, that Hashem Nickelsburg 'nr asked his Rebbe, correct in approaching the butler. expects us to develop. Unambiguous the great Maggid of Mezritch ~nr, Rather, it was because he "pegged his words from the Gra (Vilna Gaon) "How is it possible to fulfill the hopes" on the butler. During what was, define histapkus and stress the dictate of Chazal: 'A person must perhaps, a nlomentary lapse, Yoseif i1nportance of the twin traits of 1nake a blessing over the bad just as \Vas focused on the material means of bitachon and histapkus (from Evven he makes a blessing over the good' deliverance, forgetting that it is only Sheleima 3:1-2): (Berachos 9:5)?" the spiritual means - retzon Hashetn "Bitachon and Histapkus. The Maggid responded that he - that directs the world and the path These are the principles for all should go to the beis hamidrash and ways of a person. That was enough good middos. They are the antith find Reb Zushya of Hanipoli, who to "send hin1 back to boot camp," to eses of desiring and coveting, 11 would explain the Mishna to him. spend another two years \VOrking on and the root of all [middos] is So Reb Shmelka went to Reb Zushya his ernuna ubitachon. bitachon." One who lacks bi ta and related that the Rebbe had sent Every person has his or her unique c hon cannot retain Torah" ( Gra him to learn the interpretation of role in Hashe1n's master plan. Each to Devarim 32,20). the Mishna. unique role requires a unique set of "As we have written, all trans Now, Reb Z11shya was always resources. Son1e roles require more gressions and sins result from dotvntrodden and destitute. His funding, others less. Son1e roles coveting. Lo sachrnod encompass situation was extremely bad and require inore training, others less. es all of the commandments and strained. Yet, Reb Zushya declared, Some roles require a klal focus, so1ne the entire Torah. Histapkus, the "[ am astonished that our Rebbe a personal focus. And the roles some converse [of Lo sachmod], is the directed you to ask me about this. times change, and the circumstances foundation of the entire Torah. It This is a question that should be in which those roles are to be filled consists of complete belief, of not asked ofsomeone who has undergone almost inevitably change. Thus, the worrying the worries of tomor some difficulty, chas ve'shalom. But difficulty in striking a balance. It row. One whose heart has been I do not know of such difficulties, helps to have guidance and assistance enhanced by the trait of bitachon for nothing bad has ever befallen in sorting such nlatters out, and it is - even if he transgresses severe me, even for a moment. Baruch necessary to reassess one's role on a transgressions - is superior to Hashem, from the day that I was regular basis: Is it time.for rne to learn, someone who lacks bitachon, for born until today, I have had all that or tilne for rne to work? Is it tilne for [through lack of bitachon] one was good. How can I know what it 1ne to teach, or to stay horne vvith rny comes to jealousy and hatred. means to accept the bad with hap children? The questions are myriad. Even if he is involved in Torah piness?" And they must all be answered on and gemillus chessed, [his activi Reb Shmelka then understood the basis - and only on the basis - of ties are meaningless] because he the obligation to "make a blessing ratzon Hashern, of the ernuna that I only does so to glorify his own over the bad just as he makes a have attained, and the bitachon that I name" ( Gra, Likkutim to Rabba blessing over the good": A person have achieved. Thus, to appropriately must be in s11ch a state of happi I l Fron1 the Gra to Clwlmkuk (2,4 ): Bifrichon is define the parameters of your hishtad the antithesis of chcrnda (coveting) while histap ness that he never feels the bad at l11s, you first have to acquire the trait kus is the antithesis of ta'ava (desiring). all. (Sippurei Chassidim, Parashas of bitachon. 12 Fro1n Slwarci Kedusha by Rabbi Chain1 Vital Va'es'chanan) (2:4): Coveting is the 11v hatu11w (colloquially, the root of all evil), as it leads to hatred and results l3 See note 3 (ad Joe.) for the Gra'sexplanation in theft, false oaths and t'\'en inurder. And it (Lo of how the signs of kashrus of birds and anin1als 3. HtSTAPKUS - RESTRAINT sodunod) is the tenth of the Ten Co1nn1andn1ents allude to the traits of bitad1011 and histapkus, and PLUS because it is equal in weight to all of them. [And why the difference between the liitachon and one who covets] denies hashgaclw, (Divine histapkus possessed by the nation at the tin1e hile one's bitachon delin- control of events) and does not believe that of Galus Bavel and the bitaclwn and hish1pk11s everything results fro1n J-fashcm's hashgaclw. But possessed by the nation during our current gal us eates his hishtadlus, both are [on the other hand], there is no trait as great as resulted in their g11!11s of lirnited duration, and in W ours of unending duration. l_____. predica.. t···e·--d--u·p-o····n·-h·i·s-ta-·p···-k·-11-s_. --·--··b·--iu_"."_o·-·"·-···-···----··--··- !=------Life Is a Test, by Rebbetzin Esther Jungreis As religious Jews, we might view our (Published by Mesorah Publications, selves as im1nune to 1nany of the societal Brooklyn, NY, 2006) ills addressed by Rebbetzin Jungreis. In truth, we are deeply affected by living in was standing in front of Eichler's a society that is focused on entertain Bookstore the other day. A woman n1ent and self-gratification. In an era of I walked by and glanced at the books REVIEWED BY low frustration tolerance, our preference displayed behind the gleaming plate MRS. ESTHER REISMAN for a life free of troubles has escalated glass window. "Life is a Test," she read to a den1and. Indeed, we have becon1e out loud. "It sure is!" she declared kvetchers and complainers. This book emphatically as she strode into the store. is a timely reminder of how much we The very title of Rebbetzin Jungreis's have fallen prey to the distorted world new book is a powerful reminder of the view of a society that views comfort and reality of our lives. It is a truth that we pleasure as the ultimate goal. would often prefer to forget. "All that befalls us in this world, the good as well as the bad, are tests;' states Mesillas REBBETZIN ESTHER)UNGREIS FACING TESTS IN LIFE Yeshari111. It is in1possible for us to reach our potential as ovdei Hashenz unless \Ve uch of the book consists of vie\¥ all of our experiences through this dialogues between the author perspective. M and various ba'alei nisayon "As our forefathers were about to - people facing tests and challenges, enter the Promised Land, the Book such as illness and financial setbacks. of Numbers enumerates all their She opens the heart with dramatically journeys;' writes Rebbetzin Jungreis. rendered stories, many of \vhich are "The Torah would never record a deeply stirring. She prods people to travel itinerary unless it meant to reexan1ine their pren1ises. She inspires convey a profound message to us for the1n to consider the opportunities for all time. All of our personal experi coining close to Hashc111 that are inher ences- our frustrations and our suf ent in the n1ost painful situation. ferings, our joys and our celebrations 1b a couple facing trau1natic financial - are journeys designed by G-d. Our reverses, she responds with a challenge highs as well as our lows - the hills I-low to 111eer life's dwlle11ges SJICCC$.Sft1llf of her own. "Who are you?" she asks. and valleys of our lives - are all part "How do you define yourselves?" With of the journey that G-d has mapped enormous persistence, and her tre1nen out for us. If we bear this in mind, dous power of persuasion, she is able we will view all our experiences as to help the afflicted couple view this opportunities for spiritual growth situation as a wake- up call for the1n to and fulfillment. re-exan1ine their identities and chal- "And I'm not referring only to lenge the false premises upon which traumatic and dramatic mo111ents, they have based their lives. but to every aspect of our lives. Our journey can become a song if \Ve bear To a wo1nan bitter about her marital struggles in finding our soul mates, in mind that G-d is directing it all. issues, who challenges, "Are you telling earning a livelihood, raising our "Each one of has our own series me that people should suffer in a mar- children, our battles in overcoming of challenges, designed to foster our riage rather than divorce?" she responds, discord and illness, are all part of personal growth. If you are easily "Of course, there are situations in \vhich the journey, custom-choreographed given to losing your temper, you there is no option but to divorce, and by our Maker. Therefore, when this may discover that there is son1eone the Torah makes provisions for such portion of Bamidbar is read in the in your life who is always pushing eventualities. But suffering is a big, big, synagogue, it is chanted to a sweet your buttons, be it a spouse, a child, vvord, and in our self-centered society, tune, for even the most arduous a neighbor or even a stranger. Be it has been totally overused. People see MRS. REISMAN. OF BROOK!.YN, NY. TEAc:11r-:s Al TllE aware that this is no coincidence. only the1nselves and have no tolerance Bi\lS YAAKOV Ac-ADl:MY A"ID Al BErrYAAKOV ATERE'l These situations and people have for the concerns of others. They want to I' fORAll. SHE SE!lVES ;\SA LEAl~NING DIRECTOl-1 OF been placed in your path so that you receive and not to give. Self-gratification CAMP BNOS AGUDAS YISHOEl. !N L!BFlffY, NY. m;'"' m"""~'"'mohoru"_ _ :":'""'==:• :J ~------,-~ ---~------ intrudes on their comfort zone is called suffering." To a heartbroken and angry father who finds it difficult to look at his teenaged son without hostility, she invokes the story of Yosef Meshisa, the Hellenist Jew who entered the Temple to plunder it, and dared to remove the very Menorah itself. When the Greeks ordered him to go back, he refused. He died a painful martyr's death, rather than desecrate the Beis Hamikdash a I second time. "The question that both ers everyone who hears this story is 'What happened to him?' How can it be that a man who dared to defile the Hole Temple is transformed into a person who is willing to die al kiddush Hashen1?" She brings the ans\ver of the Ponevezher Rav: "Yosef Meshisa entered the Beis Hamikdash. Once he experi enced its sanctity, once he breathed its holy air, he was totally transformed. She then calls out to the father, "Create a Beis Harnikdash for your son! Transform your home into a Mikdash Me' at (a 111iniature sanctuary) that is devoid of anger, an environrnent of sanctity that will leave an indelible impression on his mind, heart and soul" STORIES OF PATRIARCHS AND FATHERS hroughout this book, Rebbetzin Jungreis brings to life ptnver T ful stories about our Avos and [mahos and the tests that they faced. Even though these stories are fan1iliar to us, she ren1inds us that the Torah tells us these stories in order that \Ve e1nulate them in our o\vn lives. Later figures fron1 Tanach, as well as gedalinz fro1n recent generations, truly co1ne , alive as role models for us in our 1nost 1 challenging situations. Son1e of the 1nost 1noving vignettes were about her father, Rabbi Avraham HaLevi Jungreis. Although he never i fully mastered English, he would faith- ' fully attend his daughter's classes and progran1s. He \vould en1brace and bless L~ple from all walks of life, no matter A P R 1 L 2 0 0 7 how alien their garb, or how estranged we do not see the results that we had so1ne of these stories, I got the courage from Judaism. He embraced and wept hoped for. Perhaps, it would have been to be n1ore forthco1ning with n1y Partner over a young man who was ensnared in a worthwhile to include son1e exa1nples in Torah about some of her religious cult, saying lovingly," Du bist a Yiddishe in which the outcon1e was not so posi obligations." I sent Rebbetzin Jungreis's kindt." His loving presence, heartfelt tive because that, too, is a test worthy previous book, The Con1n1itted Marriage blessing and ahavas Yisroel transcended of discussion. to my own Partner in Torah. She and generational differences as well as bar A friend of mine commented that her husband were deeply moved by the riers of language and culture. she experienced this book as a great book and resolved to obtain counseling Of course, there must have been mechayeiv (obligator). Very often, we from a rabbi on how to enrich their many instances in which people did tiptoe around crucial issues and with marriage. I shall send her Life is a Test, as not respond to her eloquent and wise hold lifegiving truths from our students. well. 'fhe soaring eloquence, con1bined words. Part of the mesirus nefesh of We do not want to offend people and with unco1npromising directness about being involved in chinuch and kiruv so1netimes we do not tell the1n things the fundamentals of Judaism, cannot is that often, despite our best efforts, that they need to know. ''.After reading fail to make an impression. Indeed, the fact that the same book can serve as an inspiring wake up call to the novice as well as to the deeply committed, is tes tin1ony to its truth and strength. In addition to helping each of us face his unique tests, this book attempts to provide a historical perspective of the tin1es we live in. As the post-l-iolocaust generation, we dare not forget what our parents went through, and it behooves us to face the challenges of our lives with the lessons of that era in our consciousness. Having witnessed great n1iracles as well as lost opportunities for Kiddush Hashem in Eretz Yisroel, having f ubscribe, or give a gift at these reduced witnessed 9/11 as well as the frightening prices: ns much as 40o/o off the newsstand rise of Isla1nic Fundamentalist power, price; the longer your subscription, the greater yoi.ir savings, You and your family will benefit from the shouldn't we be living with a greater many a11ic/es of information and inspira· sense of destiny? The challenges that Each month, The Jewish Observer will ti on that they cannot get anywhere else. we face, if viewed in their proper his arrive at your door, filled with the views of leading Torah thinkers on current Of course, this offer is unconditional/y torical context, are not just individual issues ... analyses of Jewish events, focus on guaranteed; you may cancel a[ any time challenges; they are the very struggles of b1,1rning issues, inside reporting, interpretive and receive a full refund for all undeliv chevlei Moshiach - the time of ultimate commentary, uplifting biographies, infuri ered copies, no questions asked. ating letters and il/uminating responses - nisayon and opportunity. all within the covers of one magazineJ So order today, and the very next issue will In the words of Rebbitzen Jungreis: The Jewish Observer. be on its way to you as soon as possible. "When difficult days fall upon you, do not allow yourself to suc cumb to despondency or resentment. 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Most of the Shuvu teachers are Kollel wives, whose families, now more than ever, depend on their modest income. We must make sure that these dedicated Kiruv professionals, doing our work on the front lines, are paid up before Pesach. But this can happen only with your immediate and generous help. Over 1,200 Shuvu devoted staff members are wondering how they will make Pesach this year. Can we count on you to provide part of the answer? COUNT ME IN FOR THESE KOLLEL COUPLES! ------, NAME: f 0$1,200 1 full time teacher's salary per month 0 $600 1 part time teacher's salary per month ADDRESS: CITY I STATE I ZIP: I '1 $300 1 full time teacher's salary per week ~ I ~ 0 $150 1 part time teacher's salary per week PLEASE BILL MY: MASTERCARD : VISA AMEX q~ I Io$ Other j ~ I 1- ACCOUNT# EXP. ------'"- ---, ------======A P f{ l L 2 0 0 7 ------I To the Editor: there is not yet total co1npliancc. ting accustomed to the idea - perhaps It is no\v several years that The ]elvish Some choose to take a cynical view some of us are ready to take the lead and Observer has been printing The Simcha of things and point to simclws they go on to the next step. Instead of accept Guidelines on a regular basis. While \'\l'C have attended that have not adhered to ing the ceiling - e.g., 400 guests - as a n1ay not have \vitnessed a great anti the simcha guidelines. What they fail to suggested nonn, sin1ply recognize it as excess revolution in how we celebrate our focus on are the 1nany sin1chos that have defining the range, and then find your n1ilestone events, it has certainly proved been kept to a reasonable size and cost, si1ncha's place \Vithin that range. After to be successful in a number of ways. due to the sin1cha guidelines. all, many celebrants do well with one or First and foren1ost, a nun1ber of people We feel sorry for those who felt two n1usicians and a vocalist instead of have made a point of adhering to these insecure and, nebach, \Vere unable to the 111axin1um nun1ber of four or five. guidelines, and inany tens of thousands restrain themselves fro1n putting on an In addition, note should be made that of dollars have been saved_ How many ostentatious display. (Failure to heed the once-n1andatory vort is sk1\vly losing parents have not needed to go into debt the call of the rabbis of the generation its in1perative status. for one night of overpriced, ahnost hedo is probably not looked at very favorably Indeed, smaller can be truly better. nistic, indulgence\ Our con1111unity can in Shan1ayirn.) 1ryiL be quite proud of itself for having been No\v that the sirncha guidelines have RABBJ w_ able to institute these guidelines, even if become established, and people are get- ]erusalcn1 Through Your Pushkah or Maos Chittim, You're A Part Of It! This is by far the LARGEST PESACH CHALUKAH of Reb Meyer Baal Haness in Eretz Yisroel! Send 1n your Maos Chitim or empty your pushka todayt Over 4,500 Families Are Counting On You! LAKEWOOD FLATBUSH MONSEV OFFICE R 0 DANIEL ROTTENBERG RABBI ABISH BRODT R' MOTTY SPIRA 1211 14th STREET Treasurer of the Ko!el 25 MAIN STREET LAKEWOOD. NJ 08701 1421 East 7th Street MONSEY. 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JERUSALEM• HOTEL JlRUSAUM, ISRAll RENAISSANCE JERUSALEM I-IOTEL, PO.B. 3369, Ruppin Bridge at 1-Ierzl Blvd.Jerusalem 91033 ISRAEL, Tel: 972-2-6599999, Fa.x: 972-2-6511824 E-Mail: [email protected], Website: http://wv,'W.intournet.co.il/renaissance 1,ig,_-:~n~r:_uP1i~ng __ -_tale&>~fe-':~t _pr1mar~ Uy against th_e 'COiorfui backdrop_ of the tators_ >presents the: uniqUe Syrlan community of Aleppo. > demonstrates the lriterplay of ldeas, among Arab hatred brought Aleppo to a brutal the tannaim. end, but the !Ives of Its great and or And the Yad Avraham does It ln language dinary men and women still resonate that is clear and accessible to all. with 21st century Jews from every land Pirkei Avos (Ethics of the Fathers) is filled with and every walk of llfe. This book Is not only entertaining and interesting. It moral and ethical teachings, profound advice on the Illustrates vital Torah principles that guide our daily life. relationships between man and his Maker and man Masterfully crafted by RABBI DAVID SUTION In conjunction with MRS. and his fellows, how to live a fruitful, happy life, and MIRIAM ZAKON, this one-of-a-kind book preserves timeless truths and trans a host of other essential topics. ports readers back to a now-legendary community. In these pages, Aleppo Avos is a tractate of the Mlshnah and it cannot be fully understood without lives, and Its leaders and Ideals speak to us, whatever our background. For& the same rigorous elucidation and analysis that one brings to the Talmud's word by RABBI NOSSON SCHERMAN. other tractates.